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Noble spirit is a powerful source of cultivating integrity in one’s life. In Mencius’ （372？-289 BC） view, it goes hand in hand with morality and justice and originates from within rather than from without. If one lives an ethical life and regularly conducts soul searching, he will be imbued with noble spirit and will willingly stand up for what is right.
Qi (vital force) has a material existence independent of subjective consciousness and is the basic element of all physical beings. It is also the basis for the birth and existence of life and spirit. In addition, some thinkers have given a moral attribute to qi. Qi is in constant motion and change, and has no specific shape. Its concentration gives birth to a thing and its evaporation signals the end of that thing. Qi permeates all physical beings and their surroundings. Qi, as a philosophical concept, is different from what is commonly understood by the word qi (气), namely, air. Although things in liquid or solid form are different from things in air form, from the perspective of the ancient Chinese philosophy, their formation and existence are the results of the concentration of qi.
This term suggests cultivating one’s moral spirit and improving one’s physical and mental well-being to achieve the best state of mind in order to write excellent works. “Cultivating qi (气)” has three implications: 1) in the pre-Qin period Mencius (372?-289 BC) emphasized that the virtuous and the capable should foster a “noble spirit” conducive to moral cultivation; 2) A Comparative Study of Different Schools of Learning by Wang Chong (27-97?) of the Eastern Han Dynasty has a chapter entitled “Treatise on Cultivating Qi,” which emphasizes qi cultivation primarily in regards to maintaining good health; 3) Liu Xie (465?-520) of the Southern Dynasties, in The Literary Mind and the Carving of Dragons, drew upon the foregoing ideas and suggested maintaining good physical condition and a free, composed mental state in the initial phase of literary creation, while opposing excessive mental exertion. “Cultivating qi” subsequently became an important term in the lexicon of literary psychology.
To search for and retrieve one’s lost heart is a way to cultivate one’s morality propounded by Mencius(372?-289 BC). In his view everyone was born with a benevolent heart, which meant the “four initiators” of benevolence, righteousness, rites and social norms, and wisdom. These are virtues conferred by Heaven and the sources of human kindness. However, people may be influenced by external factors or the environment when growing up. In that case, their innate goodness may be weakened or obscured and hence they may act or speak in contrary to moral principles. Therefore, when cultivating one’s moral character, one must find and recover one’s innate good heart.
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