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This term refers to the yearning for
external objects. Yu(欲) is
the desire for external things such as food and beauty. This desire is a
natural instinct，so it should be satisfied to an appropriate degree and be restrained at the same time. Excessive desire can be
harmful to a person, create disputes between people and cause disorder. Desire also
refers to the pursuit of virtue, something that is inherent part of human instinct.
The term means to lessen desires for external things. Humans are prone to pursue excessive desire, which can be harmful to themselves, cause problems with others and lead to social disorder. This is why both Confucian and Taoist scholars called for restraining desires. In Confucian thinking, self-moral cultivation is needed to restrain desires, which, in turn, provides an important way to foster one’s virtue. For Taoism, restraining desires can help people return to “a natural state.”
People with no covetous desires stand upright and maintain integrity. Yu (欲) refers to all sorts of selfish and covetous desires. Gang (刚) means fairness, justice, integrity, and forcefulness. Wuyu (无欲) does not mean that people should not have any desires, but rather, people should not harbor any selfish or covetous desires. The term tells us a basic principle for people to follow in conducting themselves, and especially for officials in handling office affairs, that is, no temptations should ever sway anyone. One must always conduct oneself properly without seeking to gratify personal interests； one must always seek compliance without seeking fame or wealth； and one must never harbor any greed. This is the way for one to stand upright, firm, and fearless. Like towering cliffs, one may stand tall and indestructible.
This is an important concept put forward by Sunzi, the great strategist of ancient China. No matter what their position or level, the people in a state, an army or even a work unit should share the same aspiration, will and goal. Only then can all their wisdom be pooled together and their combat capacity be brought to the full. This concept stresses the importance of human spirit and solidarity, embodying one of the essential Chinese conceptions–“people first.”
Do not impose on others what you do not want yourself. That is the “way of being considerate” advocated by Confucius（551-479 BC）. It calls for using one’s own mind to infer and understand other people’s minds. In today’s words, it means to put oneself into others’ shoes or to think from their positions. Its philosophical basis lies in the similarity of people’s basic natures. It is an important principle put forth by Confucians to govern inter-personal relationships, and is now extended to international relationship management to counter power politics. Its essential elements are benevolence, equality, and tolerance.
A kind of ethical self-cultivation advanced by the Confucian school of thought, the term has two different meanings: First, du (独) is understood as at leisure and alone. When people are alone, without someone else’s supervision, they easily act in an undisciplined and immoral way. Shendu (慎独) requires being careful with one’s conduct when being alone, consciously following morality and the requirements of etiquette. Second, du is understood as an inner true state. People may in their words and actions manifest what is in accord with morality and the requirements of etiquette, but in their heart they do not accept or pursue any morality or etiquette. Shendu requires that one makes efforts in one’s heart, so that one’s inner world is in agreement with the words and actions required by morality and etiquette.
This term was first used to mean to lead a quiet, peaceful life with few worldly desires. Daoism advocates blandness, believing that lack of flavor is the best possible flavor. It was highly influential in the creation of the aesthetic concept of blandness and quiet living. Beginning in the Wei and Jin dynasties, the term was used in aesthetics, referring to a peaceful and mild artistic beauty and style, as opposed to rich, loud and splendid beauty. The term does not mean insipid with no taste at all； what it refers to is a purified, refined, quiet and ethereal taste, a mild yet profound tone and flavor.
When leading a poor life, one should still stick to moral principles. Confucius (551-479 BC) and Confucian scholars believe that it is not for fame and wealth that one should observe moral principles. Rather, such observance comes from one’s heart and represents his lifetime pursuit. So those who are guided by high moral standards will never seek wealth and fame at the expense of justice, and they can live up to such standards even when they live in poverty.
Even under pressure, a man of virtue maintains his moral values. Junzi or man of virtue originally referred to a ruler or a man of the aristocracy. Later, it came to mean any educated, upright person. Guqiong (固穷) means to adhere to one’s ideals and values even in times of difficulties and frustrations. The ancients believed that frustrated situations were ordeals for a man of virtue, in which he would not falter in his quest or touch the bottom line. This term summarizes the values of leadership, responsibility and integrity the political and cultural elites should retain in the face of difficulties and hardships.
This term means the happiness and contentment of Confucius(551-479 BC) and Yan Hui(a disciple of Confucius, 521-481 BC). The happiness of Confucius and Yan Hui is a mental outlook admired and advocated by Confucian scholars, especially by Song and Ming Neo-Confucianists. Most people do not want to put up with poverty, but poor material conditions could not keep Confucius and Yan Hui from maintaining a happy state of mind. The expression “Happiness of Confucius and Yan Hui” embodies an inner joy and happiness obtained from the transcending of material desires and from the profound understanding and quest for principles of heaven and ethical principles.
People with no covetous desires stand upright and maintain integrity. Yu (欲) refers to all sorts of selfish and covetous desires. Gang (刚) means fairness, justice, integrity, and forcefulness. Wuyu (无欲) does not mean that people should not have any desires, but rather, people should not harbor any selfish or covetous desires. The term tells us a basic principle for people to follow in conducting themselves, and especially for officials in handling office affairs, that is, no temptations should ever sway anyone. One must always conduct oneself properly without seeking to gratify personal interests； one must always seek compliance without seeking fame or wealth； and one must never harbor any greed. This is the way for one to stand upright, firm, and fearless. Like towering cliffs, one may stand tall and indestructible.
This saying, with the attitude to fame and fortune at its core, refers to a way in which people in ancient China sought to practice self-cultivation. People should not be greedy for fame and fortune and be burdened by such greed. Instead they ought to cherish noble ideals and work heart and soul to achieve them.
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