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70 J. Ren

which will allow knowledge to be acquired from above and his thoughts to be
rectified from below. This is why “being sincere in thought” is an integral part of
the “eight essential principles.”
On the relationship between self-cultivation and heart rectification, Zhu Xi has
the following commentary:

The fact that the cultivation of the person depends on rectifying the heart may be illustrated
thus: if a man isunderthe influence of passion he will beincorrectinhis conduct. The samewill
happen if he is under the influence of fear, or under the influence of fondness for something, or
of sorrow and distress. When the heart is not present, we look but do not see; we hear but do not
understand; we eat but do not know the taste of what we eat. This is what is meant by saying
that the cultivation of the person depends on rectifying the heart. (Zhu, 1983, p. 8)

Heart rectification is the next step after being sincere in thought. Conversely, being
truly sincere in thought can lay a solid foundation for heart rectification. Thus,
heart rectification serves as a link between being sincere in thought and self-
cultivation.
On the relationship between self-cultivation and regulation of family affairs,
Zhu Xi comments:

The regulation of one’s family depends on the cultivation of his person means: men tend to be
partial where they feel affection and love; they tend to be partial where they despise and
dislike; they tend to be partial where they stand in awe and reverence; they tend to be partial
where they feel sorrow and compassion; they tend to be partial where they are arrogant and
rude. Thus, it is extremely rare that in this world that men who love and yet know the bad
qualities of the object of their love, or who hate and yet know the excellence of the object of
their hatred. Hence the common adage says, “He who does not know the wickedness of his
son does not know the richness of his growing corn.” This is what is meant by saying that if the
person is not cultivated, his family affairs cannot be regulated. (Zhu, 1983, p. 8)
This is an interpretation of “self-cultivation,” which is the precondition for “regu-
lation of family affairs.” In this context, self-cultivation is to improve the moral
foundation andassess morality without partiality.Inthis way,bythestrength ofself-
cultivation, the “eight essential principles” are able to extend outwards.
The next relationship between family and state is familiar for everyone: gov-
erning a state well depends on exemplary families. In the context of the family-
state structure, such a relationship is obvious. If all the families are kind-hearted
and considerate, a state composed of such families will be pretty much the same. If
all families are greedy and violent, the state they form will be plagued with re-
bellions. As for good state governance and ensuring peace to all under heaven, the

sought to make the person and his or her will prior to social obligation.” The Ethics of Authenticity,
Trans. Cheng Lian, SDX Joint Publishing Company, 2012 edition, p. 32.