4. MAN’S MIND & CHARACTER 心德
In following from the previous section on the fundamental terms of reality, what Tian (“Nature”) imparts to man is xing (“human nature”). The nature is essential principle, which is paralleled by qing (“feelings”). Both are enclosed in and controlled by the xin (“the heart and mind”), while yi (“the will”) allows operation of this mind. Additionally, we have de (“virtue”), also a principle endowed by Tian, which requires man’s effort for development.
xìng 性: “human nature”
The portion of Nature’s Principle (tianli 天理) which man has received is man’s nature (renxing 人性). One is the general, and one is the specific. Man’s nature in its fundamental essence consists of humanity, rightness, propriety, and wisdom. The character consists of the mind (心) and to produce (生); principle is ‘produced in the mind’ from birth—inborn nature; endowed character.
① When man receives the animated force of heaven and earth, his body is formed, and when he receives the organizing principle of heaven and earth, his nature is formed. – Chen Chun, An Explanation of Terms in the Four Books 2:2, tr. Chan modified
得天地之氣成這形，得天地之理成這性。
② Nature is principle. Why is it called nature and not principle? The reason is that principle is a general term referring to the principles common to all things in the world, while nature is principle in oneself. It is called nature because principle is received from Heaven and is possessed by the self. – Chen Chun, An Explanation of Terms in the Four Books 2:1, tr. Chan
性即理也。何以不謂之理而謂之性？蓋理是泛言天地間人物公共之理，性是在我之理。只這道理受於天而為我所有，故謂之性。
③ Human nature consists of concrete principle, complete with humanity, righteousness, propriety, and wisdom. – Zhu Xi, Collected Conversations of Master Zhu 5:14, tr. Chan modified
性是實理，仁義禮智皆具。
④ What Heaven imparts to man is called human nature. To follow our nature is called the Way. Cultivating the Way is called education. – Doctrine of the Mean ch. 1, tr. Chan
天命之謂性，率性之謂道，修道之謂教。
qíng 情: “feelings”
Feelings parallel one’s nature (xing 性). When nature is aroused, then feelings issue forth. For example, Mengzi spoke of commiseration, which is a feeling—it is the function that issues forth from its underlying principle, which is humanity (ren 仁). As there is something inside, so it is able to issue forth. However, feelings ought to issue from a good original nature and attain their due measure and degree.
① Feeling parallel nature; they are nature when aroused. What is in the mind before it is aroused is nature. When it comes into contact with things, it is activated and becomes feelings. – Chen Chun, An Explanation of Terms in the Four Books 1:1, tr. Chan
情與性相對。情者，性之動也。在心裡面未發動底是性，事物觸著便發動出來是情。
② Feelings are functions of the mind, indispensable to man. They are not bad. But as feelings, each possesses the principle of what it should be. – Chen Chun, An Explanation of Terms in the Four Books 4:2, tr. Chan
情者心之用，人之所不能無，不是個不好底物。
③ When feelings attain due measure and degree, they issue from the original nature and thus they are good and never evil. – Chen Chun, An Explanation of Terms in the Four Books 4:3, tr. Chan
但其所以為情者，各有個當然之則。情之中節，是從本性發來便是善，更無不善。
xīn 心: “heartmind”
Xin is a concept in which both the heart and the mind are one. This ‘heartmind’ is an enclosure that contains the nature (xing 性) and feelings (qing 情), possesses consciousness and is thus master of the body, and emanates will (yi 意) allowing it to be operated. As for the nature that the heartmind contains, it consists of the principles of humanity, rightness, propriety, and wisdom—this is the ‘moral mind’ (daoxin 道心).
① The mind is simply like a vessel. What it contains is the nature. – Chen Chun, An Explanation of Terms in the Four Books 3:2, tr. Chan
心只似個器一般，裏面貯底物便是性。
② The nature is the principle of the mind. Feelings are the movement of the nature. And the mind is the master of feelings and the nature. – Zhu Xi, Collected Conversations of Master Zhu 5:55, tr. Chan
性者，心之理；情者，性之動；心者，性情之主。
③ The mind is the master of the body because it possesses an unobstructed intelligent consciousness. This consciousness issues from organizing principle in some respects and from animated force in others. – Chen Chun, An Explanation of Terms in the Four Books 3:1, tr. Chan modified
理與氣合，方成個心，有個虛靈知覺，便是身之所以為主宰處。然這虛靈知覺，有從理而發者，有從心而發者。
yì 意: “will”
Yi is an emanation of the heartmind; it allows for thinking and operating. Within the mind resides human nature (xing 性), from which feelings (qing 情) issue forth, but it is the ‘will’ that considers the response to, and direction of, those feelings. The will must align feelings with the moral principles inherent in nature, and their expression with the proper degree.
① The will is emanation of the mind. It means thinking and operating. – Chen Chun, An Explanation of Terms in the Four Books 7:1, tr. Chan
意者，心之所發也，有思量運用之義。
② Take for example that some thing is encountered. The master inside that controls is the mind. As it is activated to become joy or anger, that is feeling. That which is inside that can be activated is nature. To operate the mind and to consider to whom the joy or anger is to be directed is the will. – Chen Chun, An Explanation of Terms in the Four Books 7:1, tr. Chan
且如一件事物來接著，在內主宰者是心；動出來或喜或怒是情；裏面有個物，能動出來底是性；運用商量，要喜那人要怒那人是意。
③ Those who wished to rectify their minds would first make their wills sincere. – Daxue ch. 2, tr. Chan
欲正其心者，先誠其意。
dé 德: “virtue”
De is original principle inherent in the heart and mind of man as received from Heaven. When the Dao is inherent in a person, it is called de. In terms of effort, ‘virtue’ (de 德) is the portion of the Way which is practiced and ‘achieved’ (de 得) in the self, thus making the Way one’s own possession. Confucian virtue is focused on man’s effort for development, unlike the spontaneous de of Daoism.
① The Way is the natural Way of Heaven and Earth; it is not concerned with human effort. Virtue, however, is concerned with human effort. It is practicing the Way in such a manner as really to achieve something in one’s mind. – Chen Chun, An Explanation of Terms in the Four Books 17:1, tr. Chan
道是天地間本然之道，不是因人做工夫處論。德便是就人做工夫處論。德是行是道而實有得於吾心者。
② The Great Learning is an inherited work of the Confucian School and is the gate through which the beginning student enters into virtue. – Cheng Yi, Commentary on the Great Learning, intro, tr. Chan
大學，孔氏之遺書，而初學入德之門也。
③ Set your will on the Way. Have a firm grasp on virtue. Rely on humanity. Find recreation in the arts. – Kongzi, Discourses 7.6, tr. Chan
志於道，據於德，依於仁，游於藝。
cái 才: “capability”
Cai encompasses both one’s natural endowment (the essence, ti 體) as well as one’s manifest ability (in application, yong 用). Being innate ‘capability,’ it is endowed by Heaven (Tian 天, Nature), and is therefore inherently good. Evil, which employs one’s capability, is driven by a turbid disposition (qi 氣, animated force).