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The Heaven-Earth Cosmic Faith 55

3 Human Being: As the Intelligent Part of
the Universe

The dualism of Heaven and Earth as the source of all cosmic beings was articulated
in The Book of History: “Heaven and Earth are parents of all creatures, and of those,
Man is the most highly accomplished” (“Great Declaration I” in The Book of History,
《尚书 · 泰誓上》). It no doubt reflects the classical pre-Qin way of thinking, even
though the “ancient text” itself was probably produced in later times. The notion
forms the foundation of the universality of Confucian ethics. The declaration that
“Of all creatures, man is the most highly accomplished” is akin to saying, “of all
beings created by Heaven and Earth, Man is the noblest” (The Classic of Filial Piety,
《孝经》). It is so because Man alone, of all creatures, has self-consciousness
(heart), moral awareness, and the capacity for self-cultivation and ethical conduct.
Thus, “Man is the heart of Heaven and Earth” (“Ceremonial Usages; Their Origins,
Development, and Intention” in The Book of Rites, 《礼记 · 礼运》).
Why is it that humans are placed in such a supreme, crowning position in the
universe, or are endowed with “heart”-spiritual capacity? This has inspired propo-
sitions from religious, philosophical and scientific perspectives, and remained a
subject of inquiry. In Chinese philosophical thinking, this is because Man is in unity
with the “converging forces of Heaven and Earth” or “the finest of the five primary
elements.” As Duke Kang of Liu (刘康公 ?–544 B.C.E.) was recorded saying in the
13th year of the Duke of Cheng (578 B.C.E.), “I have heard that people are endowed
with life by the central harmony between Heaven and Earth and that is their destiny.
Thence arise rules for conduct, ritual, duty, authority and discipline for the fulfil-
ment of such destiny” (Zuo’s Commentary on The Spring and Autumn Annals, 《春秋
左传》). Thus the first inkling of this notion pertaining to the inherent goodness of
human nature should have occurred in the Spring and Autumn Period. It was
subsequently affirmed in the Warring States Period, as seen in various texts of the
Confucian canon:

What Heaven has conferred is called nature; accordance with this nature is called the path of
duty; the regulation of this path is called instruction. … While there are no stirrings of
pleasure, anger, sorrow, or joy, the mind may be said to be in the state of equilibrium. When
those feelings have been stirred, and they act in their due degree, there ensues what may be
called the state of harmony. (The Doctrine of the Mean, J. Legge, Tran.)

He who has exhausted his meditative capacity knows his nature. Knowing his nature, he
)
understands Heaven. (“Jin Xin I” in Mencius, 《孟子 · 尽心上》