Cited by 1Chinese history and philosophyHistory of Emotions ResearchPhilosophy and Historical Thought

The DOI matches its Crossref record; 13 of the 13 references it cites were found in a registry or an index; none of the 55 sources its claims cite is checked for support yet.

Hearts, desires and behavioural patterns: Debating human nature in ancient China

Open access
Gassmann, Robert H.·2011·Bulletin of the School of Oriental and African Studies

Abstract

Thinkers in the Zhànguó period of Chinese history debated intensely whether men were by nature “good” or “bad”. This debate has for many years been an important focus of sinological interest, but usually these properties were not attributed to men, but rather to so-called “human nature” (xìng 性) – thus, in effect, mirroring well-known (and problematic) “European” positions and discussions. The aim of this paper is, on the one hand, to redirect attention to the original Zhànguó positions and to explore the reasons for their variance by offering novel and close historical readings of relevant passages, and on the other, to propose a viable historical reconstruction of the common anthropological assumptions underlying these positions by blending it with the traces of a dominant cognitive image present in the texts. This calls for a systematic rethinking of the role of hearts (in the plural), desires, and behavioural patterns in their interplay and as elements of a concept of the psychological build of human beings current in early China.

Overview

AI snapshot

Written from the paper’s full text.

TL;DR

Gassmann argues that early Chinese debates about xìng 性 are better understood as concerning the initial configuration and settings of plural cardiac faculties (xīn 心), desires, and behavioural patterns, rather than as a European-style good-versus-bad human nature dichotomy. Through close philological readings of Mengzi, Xunzi, Liji, Lüshi Chunqiu, and related texts, he reconstructs a psycho-physiological model in which desires indicate hearts and social norms function as counterweights.

Key findings

  • The paper claims xìng is not an essential “human nature” property but an initial configuration of cardiac faculties/senses; predicates like good or bad apply to persons or configurations relative to social order, not to xìng itself. It cites Mengzi 6A.06, where Gào says xìng is neither good nor not-good, others say it can be made good or bad, and still others say some are good and some bad, while Mèng asserts good.
  • Xīn is polysemous: it can refer to the physical organ, a global psychophysiological organ storing faculties, and individual cardiac faculties or senses. The paper uses Mengzi 6A.06’s four hearts—compassion, shame, respect, and right/wrong—and Liji 19.1’s pairing of emotions with hearts to argue for multiple hearts.
  • Desires and dislikes are outward indicators of hearts, and desires can be ranked as lesser or greater, as in Mengzi 6A.10’s fish versus bear’s palm and life versus dutiful behaviour. The relation is not one-to-one: a heart can be moved by different desires, and desires can steer hearts, as in the Lüshi Chunqiu formula that a heart follows a desire.
  • Mèng and Xún share assumptions but differ on default settings: Mèng sees the initial configuration as socially compatible, using the water-tends-downward analogy and the child-at-the-well example in Mengzi 2A.06; Xún sees it as deficient and requiring acquired anthropogenic configurations through teachers, rituals, and laws in Xunzi 23.1a–b. The paper proposes a balance or steelyard cognitive image with norms as counterweights.

Methods

  • Conceptual and philological reconstruction: close readings and lexicographic analysis of key terms such as xīn, xìng, yù, wù, and shàn across Mengzi, Xunzi, Liji, Lüshi Chunqiu, Guǎnzǐ, and other received texts, with the author’s own translations.
  • Uses a cognitive image or metaphor—a balance/steelyard—as a heuristic to visualize relationships among desires, cardiac faculties, norms, and behaviour; the author revises and discards an earlier equal-armed balance model after textual counterevidence.
  • No empirical sample or statistical analysis; the argument is textual and interpretive, built from numbered citations of received texts.

Limitations

  • Stated: the author acknowledges shortcomings, gaps in the argument, and a bias toward certain texts; the work is preliminary, cannot enter deeper grammatical discussions or comprehensive lexical analyses of all relevant terms due to time and space, and does not summarize or criticize other scholars’ positions.
  • Stated: an earlier cognitive model had to be discarded because it contradicted textual evidence, such as separate hearts for sorrow and happiness, and did not fit the observable psycho-physiological evidence.
  • Evident: the reconstruction is speculative and depends on selected received texts and the author’s translations; the cognitive image is offered tentatively, and although recently found bamboo manuscripts are mentioned, they are not analyzed in this paper.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.1017/s0041977x11000048

Cites

13 of 13 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Verification

Claims the paper makes

71 Own interpretation · 48 Sources not found · 26 No basis given · 4 Own result · 2 Not checked yet

Show all 46 claims

  • Probably not a substantial claim. 74
  • It may state two separate claims as one. 57
  • The quote only partly states this claim. 4
105 of 105
  • The authors state this as an assumption.

    In citation 6, xìng is used adverbially.

    “It is therefore reasonable to assume that in the following citation 6 xìng is also adverbial.”
  • The authors state this as an assumption.

    Mencius also had a heart that desires food.

    “We may therefore reasonably assume that Squire Mèng also had a '“heart” that desires food (yù shí zhī xīn 欲食之心).”
  • The paper relies on this without support.

    The extant texts attributed to Mèngzǐ and Xúnzǐ reliably represent the concepts of ancient Chinese thinkers.

    “Judging from the textual evidence, especially in the Mèngzǐ and the Xúnzǐ, xìng is the designation of this initial configuration of cardiac faculties:”
  • The paper relies on this without support.

    Social norms function as counterweights with fixed weight and position.

    “Social norms acting as counterweights, however, generally have a fixed weight and position.”
  • The paper relies on this without support.

    The deeper one's sorrow, the more superficial one's happiness.

    “The deeper one's sorrow, the more superficial one's happiness.”
  • The paper relies on this without support.

    The more egotistic an inclination, the worse for society; the more altruistic, the better.

    “The more egotistic the inclination, the worse for society it is; the more altruistic, the better.”
  • The authors state this as an assumption.

    The initial configuration of human cardiac faculties can be reshaped into something else, such as a new configuration.

    “first, Squire Mèng does not contradict the assumption that the initial configuration of human beings' cardiac faculties can be formed into something else, e.g.into a new configuration (cf.Squire Xún's use of wèi 偽 in citations 36, 38, 41, and note 38).”
  • The paper relies on this without support.

    Unthinking, spontaneous behaviour in given situations reflects the default settings of cardiac faculties.

    “This is thought to reflect the behavioural default settings of the cardiac faculties.”
8 of 8

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

Each contradiction between two passages listed here was confirmed by an independent check.

4 of 4

Citations

Cites

Show all 11 references

Research works printed but not linked: 11

  1. Stoffel, 2011, Sprache und Wirklichkeit
  2. Hermann, 2007, Zurück zur Freude. Studien zur chinesischen Literatur und Lebenswelt und ihrer Rezeption in Ost und West. Festschrift für Wolfgang Kubin, 411
  3. Eco, 1979, Lector in fabula. La cooperazione interpretativa nei testi narrative
  4. Gassmann, 2011, Form und Gehalt in Texten der griechischen und chinesischen Philosophie
  5. Knoblock, 2000, The Annals of Lü Buwei
  6. Lee, 2005, Xunzi and Early Chinese Naturalism
  7. On the Epistemology of the Senses in Early Chinese Thought
  8. Dubs, 1928, The Works of Hsuntze
  9. Chen, 2002, Mencius. Contexts and Interpretations, 17, 10.1515/9780824863609 · DOI
  10. Allinson, 1989, Understanding the Chinese Mind
  11. 2005, Asiatische Studien, 233

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Metadata

Authors
Gassmann, R. H.
Affiliations
University of Zurich (CH)
Corresponding author
Gassmann, Robert H.
Venue
Bulletin of the School of Oriental and African Studies
Published
2011-06
Volume
74
Issue
2
Pages
237-273
ISSN
  • 0041-977X (ISSN-L)
  • 1474-0699
OpenAlex
W2315591628
Cited by
1
References
11
Citations by year
2015: 1
FWCI
0.00
Type
journal article
Language
en
Open access
Locations
  • Bulletin of the School of Oriental and African Studies (publishedVersion)
  • Zurich Open Repository and Archive (University of Zurich) (acceptedVersion, other-oa)
  • reroDoc Digital Library (submittedVersion)
  • Zurich Open Repository and Archive (University of Zurich) (submittedVersion, other-oa)
  • Zurich Open Repository and Archive (University of Zurich)
Topics
  • Social Sciences › Arts and Humanities › History › Chinese history and philosophy
  • Social Sciences › Arts and Humanities › History › History of Emotions Research
  • Social Sciences › Arts and Humanities › Philosophy › Philosophy and Historical Thought
Keywords
human nature, xing (human nature), early Chinese philosophy, behavioral patterns, good and evil, Chinese anthropology, cognitive image

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