Page 61 - 2022(1) International Confusion Studies

54 C. Li

its vastness, supports and accommodates all things. The unifying force of its virtue is
boundless. (“Commentary on the Judgement,” Commentary on The Book of Changes)
Heaven and Earth are marked by changes and transformations; and the sages emulate
them. (“The Commentary on the Appended Phrases I,” Commentary on The Book of Changes,
《易传 · 系辞上》 )

The great man is he whose virtuous attributes are in harmony with Heaven and Earth; whose
brightness, is in harmony with the sun and moon; his orderly conduct, with the four seasons;
and his relation to what is fortunate and what is calamitous, is in harmony with ghosts and
spirits. He may precede Heaven, and Heaven will not act against him; he may follow Heaven,
but act only as Heaven at the time would do. (“Commentary on the Words,” Commentary on
)
The Book of Changes, 《易传 · 文言传》
Heaven is potent in its motion and the virtuous man, in accordance with this, nerves himself
to ceaseless self-improvement. The force of Earth is all-sustaining; the virtuous man is
magnanimous and supports it with his boundless virtue. (“Overall Image,” Commentary on
The Book of Changes, 《易传 · 象传》
)
As Zhang Dainian (张岱年 1909–2004), the noted philosopher and historian of
philosophy, pointed out, “the quintessential Chinese spirit” is reflected in those
two lines (Zhang, 1996, p. 168, 223), as quotes above. “Ceaseless self-improvement”
and the act of “being magnanimous” and supporting it with “his boundless virtue”
are indeed emblematic of the Chinese spirit, reflecting a conviction in the “great
virtue” of Heaven and Earth and an affirmation of their transformative force; all in
faithful emulation of the “force of Heaven in motion” and “the sustaining power of
Earth.”
Thus, the Chinese spirit is rooted in the “Heaven-humanity oneness of virtue,”
which affirms the transformative force of Heaven and Earth and the authenticity of
human life on Earth. This also explains why the notions of “Dao being not far from
Man” and “pursuing the course of the Mean as the highest state of being” are
central to Chinese philosophical thinking and culture. As Zhu Xi noted regarding
the comment that “sincerity is the Dao of Heaven and the attainment of sincerity
the Dao of Mankind” (The Doctrine of the Mean), “sincerity means truthfulness and
being free from falsity” (Annotations on The Doctrine of the Mean). To the Chinese
mind, the world that mankind inhabits is never hollow and unreal, the temporary
2
habitat for a transient existence. Optimistically, we keep persevering resolutely
for self-improvement, and strive for great virtue, in pursuit of social ideals and a
fulfilled life on Earth. This has been the Chinese nation’s boundless force for
rejuvenation, solidarity, and struggle.

2 Buddhism believes that the world is “emptiness”, Christianity believes that people temporarily
inhabit the real world.