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nature was “a recognition of the fact—the morally abnormal condition of human nature—underlying the Christian doctrine of original sin.” See Legge, The Chinese Classics, vols. I and II, 251n15. The differences are evident. Another important element to be considered is the disjunction and seclusion from the oneness of the universe.

162. 喜怒哀樂之未發,謂之中。 發而皆中節,謂之和。 中也者,天下之大本也。 和也者,天下之達道也。 致中和,天地位焉。 萬物育焉。Translation by Plaks, “Xin as the Seat of Emotions in Confucian Self-cultivation,” 118. See Plaks, Ta Hsüeh and Chung Yung.

163. This interpretation is at the core of debates on the so-called essence and function (tiyong 體用) and self-cultivation (gongfu 工夫).

164. Plaks “Xin as the Seat of Emotions in Confucian Self-cultivation,” 118.

165. Tongshu 通書, in Siku Quanshu, Zibu, Rujialei, Zhouzi Chaoshi 周子抄釋, juan 1. See also Shujing Daquan 書經大全, juan 9 (in Siku Quanshu, Jingbu, Shulei).

166. 其本也真而靜，其未發也五性具焉，曰仁義禮智信。形既生矣，外物觸其形而于中矣，其中動而七情出焉，曰喜怒哀懼愛惡欲。情既熾而益蕩，其性鑿矣。是故覺者約其情使合于中 Er Cheng Zi Chaoshi 二程子抄釋, in Siku Quanshu (Zibu, Rujialei, juan 9). Translation by Chan Wing-Tsit, A Source Book in Chinese Philosophy, 547–548 (text slightly modified).

167. See Cheng Yi’s answers to Su Jiming 蘓季明 (Bing 昺), in Jinsilu Jijie, 4: 152–153 (translation by Chan Wing-tsit, Reflections on Things at Hand, 145–146), and Er Cheng Yishu (in Siku Quanshu, Zibu, Rujialei, juan 18). These concepts were further developed by the schools of Hunan (湖湘學) and Fujian (閩學).

168. An analogous debate is that on “restoring the innate conscience” (zhi liangzhi 致良知) which took place among the Wang Yangming’s disciples concerned with the wei fa stage. Claiming that liangzhi can only be done in the unaroused state (weifa), and not in the aroused one (yifa), Nie Bao 聶豹 (1487–1563) has instead elaborated the concept of “returning to quietness” (guiji 歸寂) (Wu Xiuyu, “Lun Jiangyou Wangmen Xuezhe Nie Bao,” 145–170).

169. Jinsilu (Jinsilu Jijie), 1: 4; Xingli Daquanshu 性理大全書, juan 2 (in Siku Quanshu, Zibu, Rujialei); Wei Zhengtong, Zhongguo Wenhua Gailun. 568.

170. Wang Fuzhi, Du Sishu Daquanshuo, Mengzi, 8: 537–538. See Luo Guang, Zhongguo Zhexue Sixiangshi, 192. On the unforeseeability of the evolution of events, and the possibility of their transition from good to