Page 63 - 2022(1) International Confusion Studies

56 C. Li

It was further stated in The Book of Rites that “Man is born of the virtue of Heaven
and Earth, the interaction of Yin and Yang, the union of the ghosts and spirits,
and the finest of the five elements” (“Ceremonial Usages; Their Origins,
Development, and Intention” in The Book of Rites). Being the product of the
converging forces of Heaven and Earth—the finest of the five elements, Man
stands out from all creatures, and is the noblest, imbued with “heart”—spiritual
capacity.
The notion proposed in The Book of Rites was adopted by philosophical
thinkers of later eras. The Song Dynasty philosopher and cosmologist Zhou Dunyi
(周敦颐 1017–1073) wrote in his The Taiji Diagram Explained (《太极图说》), “The
Dao of Qian becomes the male; the Dao of Kun becomes the female; the forces of
both interact, transforming and generating all things in the cosmos to infinity.” He
further stated, “Only humans receive the finest (of the forces) and are thus the most
numinous. As they are born and evolve in form, spirit is manifested, and awareness
rises. As the five virtues are stimulated into action, good and evil are distinguished,
and myriad affairs of Man arise.”“Receiving the finest (of the forces)” meant that
humans are imbued with the finest energy of the “five primary elements.” Humans
are the most sentient of all cosmic beings, for “as they are born and evolve in form,
spirit is manifested, and awareness rises.” This can be compared to Xunzi’s notion
that “when the work of Heaven is done, the body takes form, and the spirit arises”
(“Discourse on Heaven” in Xunzi, 《 荀子 · 天论》). The five constant virtues, as
manifestations of conscience and spirit, through human perception of, and
interaction with, external matters, separate good from evil and give rise to human
affairs of all descriptions.
The Book of Rites further suggests that “As the sage can look upon all under
Heaven as one family, and upon all in the Middle Kingdom as one man, he does
this not by willing it” (“Ceremonial Usages; Their Origins, Development, and
Intention” in The Book of Rites). This means that such a moral and virtuous state of
being cannot be achieved by wishful thinking. It takes grounding in ethical prin-
ciples and self-cultivation. The ethical principles are anchored in Heaven and
Earth, as originator of humanity and all cosmic beings. Humans can achieve this
moral state of being—“all under Heaven as family, and all in the Middle Kingdom
as one,” for they are the most sentient of all and the “heart of Heaven and Earth.”

4 All Things are Integrated

The Chinese Heaven-Earth cosmic view is essentially an extrapolation of the
paramount emphasis placed on family in Chinese culture. Given this traditional
emphasis, Ren (仁, virtue/humanity) begins with filial piety, or respect and