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This term describes a person who is wise and acts properly. Such a person has broad knowledge, is considerate and flexible in handling things, and knows how to behave in accordance with social norms and etiquette. This kind of person never takes unnecessary risks, nor lazily muddles along in life. Ancient Chinese held high esteem for such a person who knows how to integrate knowledge and action, talent and virtue, and flexibility and principles.
Zhi (智), originally written as zhi (知 a different Chinese character representing knowing), means intelligence. It suggests clear cognition and good judgment of right and wrong, advantage and disadvantage. Intelligence shows both one’s awareness of other people and events as well as one’s ability to conduct introspection. Confucianism believes that people should have intelligence so as not to be confused by complexities of life and be able to act in conformity with ethical and ritual standards. However, excessive use of intelligence may lead to deception and fraud. Therefore, Daoists tend to view intelligence with suspicion and disapproval.
The expression means fair and just. Gong (公), the opposite of si (私 private), means impartial and not self-centered. Zheng (正), the opposite of qu (曲 crooked), has two meanings. One is shared norms based on justice, and the other is making oneself comply with these norms in one’s behavior and stay unbiased and impartial in one’s relationship with others. Fairness is expressed mainly in a state or society having a common morality and norms with which all people are bound and which people use to judge whether others are doing right. In modern society, fairness finds its expression mainly in the way that institutions, laws, and people are just and social wealth and public resources are fairly distributed. It is seen as one of the core values conducive to good morality and society.
This is one interpretation of the relationship between “knowledge” and “action.” Based on the concept in philosophy of the mind that “there are no li (理), or principles, outside the mind,” Wang Yangming (1472-1529) made the argument that “there is unity of knowledge and action.” He felt that it was impossible to separate an understanding of the principles underlying human relations in everyday life from the application of these principles, that these were two sides of the same thing. If there was “knowledge” in the mind, it would surely be put into practice, as “action” was the natural use of “knowledge.” If it was not applied, it could not be true “knowledge.” On the other hand, “action” would also bring about deeper knowledge. Without “knowledge,” mere unconscious or forced behavior would not constitute proper “action.”
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