Individual Autonomy and Responsibility in Late Imperial China
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Individual Autonomy and Responsibility in Late Imperial China By ...

Chapter 3:  Impermanent Unity and Fragility of Individual Boundaries
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40. Woxiang 我相 as a Buddhist term means the illusory belief in the reality of self. Xiang is for any “illusory phenomenon.”
41. 聖人不責人之必能。是以人人皆可以為聖. 故陽明先生曰滿街皆聖人佛氏亦曰即心即佛人人是佛. 夫惟人人之皆聖人也, 是以聖人無別不容己道理可以示人也. 故曰予欲無言夫. 惟人人之皆佛也, 是以佛未嘗度眾生也. 無眾生相, 安有人相? 無道理相,安有我相?無我相,故能舍己。無人相,故能從人。非強之也. 以親見人人之皆佛, 而善與人同, 故也善既與人同。何獨於我而有善乎?人與我既同。此善何有一人之善而不可取乎? Fenshu, Da Geng sikou 答耿司寇, 1:33.
42. See Mencius, Gongsun Chou 公孫丑 Part I, Legge’s translation. “The great Shun had a still greater delight in what was good. He regarded virtue as the common property of himself and others, giving up his own way to follow that of others, and delighting to learn from others to practice what was good. From the time when he ploughed and sowed, exercised the potter’s art, and was a fisherman, to the time when he became emperor, he was continually learning from others. To take example from others to practice virtue, is to help them in the same practice. Therefore, there is no attribute of the superior man greater than his helping men to practice virtue.” 大舜有大焉,善與人同。舍己從人,樂取於人以為善。自耕、稼、陶、漁以至為帝,無非取於人者。取諸人以為善,是與人為善者也。故君子莫大乎與人為善。
43. 善之在人,吾惟取之而已。耕稼陶漁之人既無不可取, 則千聖萬賢之善獨不可取乎? 又何必專學孔子而後為正脉也. 夫人既無不可取之善, 則我自無善可與,無道可言矣. Fenshu, Da Geng sikou 答耿司寇, 1:31. Notwithstanding his difficult character, Li Zhi was deeply convinced of the necessity of dialogue between persons and the priority of tolerance. He stated that in any debate one understands the Way when he relinquishes his own position and learns from the other 乃知學問之道,兩相舍則兩相從 (Gankai pingsheng 感慨平生, Fenshu, 4:187; translation by Martin Huang in Handler-Spitz, Lee and Saussy, Li Zhi, 189). Elsewhere, he warned that “being scrupulous and bravely insisting on utter integrity are behavioral standards one should apply only to oneself, not to others” 蓋清謹勇往,只可責已,不可責人 (Geng Chukong xiansheng zhuan 耿楚倥先生傳, in Fenshu, 4:143; this essay has been translated by Handler-Spitz, in Handler-Spitz, Lee and Saussy, Li Zhi, 166–171). Again, in another essay, he denies the difference between great sages and heretics (Ti Kongzi xiang yu zhifoyuan 题孔子像于芝佛院,