The term means cognitive activities of the mind. As there are different views on the relationship between the mind and the external world, people’s understanding of the mind’s cognitive process also varies. Some people emphasize the role of the mind in shaping ethical standards in daily life and making them a source of inner strength. Cognition of the mind is a prerequisite for moral cultivation and ethical living. As the mind is often in a blocked or unstable state, it needs to be nurtured with proper guidance before it can play its due role. However, others argue that the mind’s cognitive activities make one concerned about the evolving complexity of the external world and feel anxious about life. It is therefore necessary to get rid of the mind’s cognitive activities so as to leave the mind in a state of tranquility free from outside interference.
The heart, a vital organ of life, underpins one’s emotions, awareness, and value judgments. Different from the ears, eyes, nose, and mouth, which sense the outer world in a passive way, the heart is capable of thinking and performing intellectual and moral evaluations on the basis of analyzing and sorting out what these organs have sensed. Mencius (372?-289 BC) believed that the heart consists of four aspects: compassion, deference, sense of shame or detestation, and conscience. Preserving and expanding one’s good heart is the central aim in practicing moral teachings. According to Daoism, a serene and uncluttered heart is the highest state for a human being, much like a peaceful pool of still water. Such calmness is the way in which the heart can capture the essence of all things in the world.
Referring to the heart and the sensory organs, this term was used by Mencius (372?-289 BC)to differentiate between men of virtue and petty men. Sensory organs such as the ears and eyes are called “minor organs” because they lack a capacity for thought and for cognition, and are hence easily directed by externalities when they come into contact with the latter. If a man were to only rely on his “minor organs,” he would be a captive of material desires and therefore become a petty man. The heart is the “major organ” which is naturally endowed with the capacity for thought and cognition. If a man is able to establish a dominant role for his “major organ,” then through the actions of his heart, he will be able to continually increase its inherent goodness and not have his judgment clouded by material desires, and thereby become a man of virtue.
The term refers to knowledge derived from the functioning of the mind, which, in contrast to “knowledge from one’s senses,” transcends knowledge obtained through the sensory organs. Zhang Zai (1020-1077) was the first to differentiate between “knowledge from one’s senses” and “knowledge from one’s moral nature.” Confucian scholars of the Song Dynasty felt that people gained knowledge about the world in which they lived in two ways. Knowledge obtained from seeing and hearing was “knowledge from one’s senses,” whereas knowledge obtained through moral cultivation of the mind was “knowledge from one’s moral nature.” “Knowledge from one’s moral nature” was not reliant on the sensory organs; it transcended “knowledge from one’s senses” and was fundamental knowledge about the world in which one lived.
This refers to a state of mind Xunzi (313?-238 BC)proposed as a way to master the dao of general morality. He believed that one gets to know dao through the action of one’s heart and mind. But since the human heart and mind are often closed, they can only function normally when one is open-minded, concentrated, and consequently tranquil. Xu (虚), or open-mindedness, prevents prior knowledge from hindering the acquisition of new knowledge. Yi (壹), or concentration, allows one to assimilate knowledge of different categories while keeping them from interfering with each other. Jing (静), or tranquillity, is to keep the false and confusing knowledge from obstructing one’s normal process of contemplation.