349:(whose existence as a written text is controversial). However, recent scholarship disputes the existence of written canons during the Warring States period, pointing to evidence in texts and manuscripts of oral transmission. This means one should not automatically infer from references in texts such as
242:
that these references to tradition refer to specific texts, which is often assumed in the context of early
Chinese thought. Rather, the text refers to them as traditions to be performed. Thus humanity is drawn into a web of relations between Heaven, human nature, and moral cultivation, which reflects
927:
The composite nature of most texts also means there can be no tidy classification system for them either, nor even for their parts at times: labelling this chapter of a text Daoist, or Mohist, and that one more or less
Confucian ignores the fact that there were a large number of ideas current in the
233:
transcends the phenomenological world, but is yet an innate part of human nature. Therefore humanity is predisposed to cultivation of human nature so as to transform its initial state. To begin with, human nature is characterized as responding to phenomena in the world emotionally. These responses
216:
and humanity. It continues by discussing what causes human nature to manifest, and how it does so. Next, it discusses the education of human nature through "odes," "documents," "rites," and "music," which themselves are said to be refined forms of natural human behaviour. Finally, the text becomes
228:
strongly states that human nature derives from Heaven. This means that human nature is not a blank slate, and merely one of the many things that are born from Heaven's "decree." In its analysis, unshaped feelings derive from human nature; in turn the Way derives from unshaped feelings. The Way in
94:
from the
Guodian tomb excavated in 1993, which can be dated to approximately 300 BCE, when the tomb was sealed. This manuscript is one of the longer ones from Guodian, containing about 1,550 characters, written on sixty-seven slips which are 32.5 centimetres (12.8 in) long. Nine of the slips
173:). Their relationship is a matter of debate. The first halves of each are very similar, and they also feature similar punctuation. Despite that, their second halves diverge, and certain characters do not exactly match. These differences have been interpreted to mean that
303:
and its attribution to
Confucius. Moreover, Warring States texts are composite in nature, with thinkers from different "schools" using the same ethical terms. It is therefore inaccurate to consider Warring States texts
298:
The term "Confucianism" is problematic because it generalizes intellectual developments centred on core canonical texts throughout
Chinese history. The Warring States period preceded the formation of a canon during the
181:, or that they share a common textual lineage. While some scholars claim that they are unlikely to have been copied from one another, some features suggest that visual copying was also part of the production process.
272:
and similar texts from the
Guodian tomb had disappeared from transmission at some point between the late Warring States period and the Western Han period for unclear reasons. As such, the relationship of
250:
bears similarities with other
Warring States texts. As mentioned, it draws on a similar philosophical vocabulary to texts later classed as "Confucian," some of which also discuss human nature, such as
317:
these four kinds of tradition are written as "詩 (shī)、書 (shū)、禮 (lǐ)、樂 (yuè)," which literally translates as "odes," "documents," "rites," and "music." Due to the ambiguity of
1004:
554:
262:). In particular, its discussion of the relationship between unshaped feelings, ritual, and music has been compared to a similar discussion in a chapter of the
136:
and the other
Guodian texts circulated during Zi Si's lifetime, other scholars do not find this evidence persuasive, leaving the question of authorship open.
989:
979:
110:, based on the similarities in thought between this text and others which he or his disciples are traditionally held to have written, such as
855:
836:
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and the conventions of classical
Chinese scholarship, references to these traditions are often understood as referring to one of the
238:
the "odes," "documents," "rites," and "music," which had been categorized and organized by "sages." However, there is no evidence in
946:
877:
807:
994:
140:
765:
Li, Youguang; Huang, Deyuan (2010). "The True or the
Artificial: Theories on Human Nature before Mencius and Xunzi".
75:. It is one of the earliest Chinese texts to discuss human nature, although it was lost until its re-discovery.
91:
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888:
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705:. Chu tu si xiang wen wu yu wen xian yan jiu cong shu (in Chinese). 台灣古籍出版有限公司. 2003. p. 65.
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contemporary philosophical concerns with "working within and transforming a discontinuous world."
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to these traditions that a text is referring specifically to one of the Chinese classics.
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classical period, with different thinkers adopting and adapting them in different ways.
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209:
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889:"Theodicies of Discontinuity: Domesticating Energies and Dispositions in Early China"
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Liu, Johanna (2008). "Music in Classical Confucianism: On the Recently Discovered
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and an ethics which would be later viewed as "Confucian," relating it to
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Philosophy on Bamboo: Text and the Production of Meaning in Early China
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30:
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500:. Shanghai: Shanghai guji chubanshe. 2001. pp. Volume one.
193:
535:風儀誠, Venture, Olivier (2007). "《戰國兩漢 "于"、"於"字用法與古書的傳寫習慣》".
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382:
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is contested. According to some scholars it was written by
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Scholars note that the concept of human nature set out in
941:. Albany, NY, USA: State University of New York Press.
498:
Shanghai bowuguan cai zhan guo Chu jian shu 上海博物館藏戰國楚竹書
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have been damaged, leading to a loss of 29 characters.
217:
instructive, giving advice for particular situations.
802:. University of Washington Press. pp. 149–193.
212:. It first discusses the origin of human nature in
132:). However, while acknowledging the likelihood that
277:to other Warring States texts remains speculative.
912:"Translating and Interpreting Chinese Philosophy"
850:. Leiden, The Netherlands: Koninklijke Brill NV.
798:in Excavted Manuscripts". In Kern, Martin (ed.).
741:Lun 《Xing Zi Ming Chu》 yu Zi Si xuepai de guanxi
149:Discussions on Natural Dispositions and Emotions
139:This bamboo manuscript has a counterpart in the
171:Discourse on Human Nature and Unshaped Feelings
821:". In Shen, Qingsong; Shun, Kwong-loi (eds.).
872:. New Haven, CT, USA: Yale University Press.
8:
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824:Confucian Ethics in Retrospect and Prospect
484:
388:
55:(ca. 5th century – 221 BCE) text from the
192:discusses human nature in the context of
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48:The Inborn-Nature Comes from the Mandate
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366:
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42:Human Nature Is Brought Forth by Decree
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966:at the Database of Religious History.
794:Kern, Martin (2005). "Chapter 5: The
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990:Archaeological artifacts of China
745:[On the Relationship between
767:Frontiers of Philosophy in China
234:become "proper" through ritual,
980:1993 archaeological discoveries
910:Rosemont, Henry (2015-10-27).
800:Text and Ritual in Early China
749:and the School of Zi Si].
165:
128:
35:
1:
939:Rewriting Early Chinese Texts
896:Journal of Chinese Philosophy
870:The Five "Confucian" Classics
106:(483–402 BCE), a grandson of
59:, excavated in 1993 from the
407:. 简帛书法选 (in Chinese). 文物出版社
1021:
985:4th-century BC manuscripts
898:. 37 (Supplement 1): 51–66
779:10.1007/s11466-010-0002-9
751:中国哲学史 Zhongguo Zhexue Shi
156:
119:
26:
995:Bamboo and wooden slips
887:Puett, Michael (2010).
753:(in Chinese) (4): 28–35
177:is either a version of
143:, named by the editors
463:, pp. 28, 33, 35.
141:Shanghai Museum corpus
918:. Stanford University
343:and "music" the lost
334:The Book of Documents
169:, also translated as
53:Warring States period
846:Meyer, Dirk (2012).
737:Ding, Sixin (2000).
451:, pp. 131, 135.
935:Shaughnessy, Edward
690:, pp. 251–254.
654:, pp. 180–181.
604:Li & Huang 2010
594:, pp. 154–169.
475:, pp. 131–133.
328:The Classic of Odes
857:978-90-04-20762-2
838:978-1-56518-245-5
739:"论《性自命出》与子思学派的关系
712:978-986-7743-18-3
630:, pp. 57–59.
606:, pp. 38–39.
487:, pp. 11–13.
340:The Book of Rites
331:, "documents" as
319:classical Chinese
210:unshaped feelings
88:Guodian Chu Slips
39:), translated as
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404:郭店楚墓竹简: 性自命出:
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773:(1): 31–50.
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409:. Retrieved
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325:: "odes" as
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304:"Confucian."
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1000:Chu (state)
537:Jianbo 《簡帛》
301:Han dynasty
268:. However,
202:benevolence
974:Categories
922:2017-11-02
902:2017-11-02
757:2017-11-02
730:References
718:2024-05-06
688:Meyer 2012
664:Puett 2010
640:Meyer 2012
628:Puett 2010
616:Meyer 2012
592:Meyer 2012
568:Nylan 2001
523:Meyer 2012
511:Meyer 2012
473:Meyer 2012
449:Meyer 2012
437:Meyer 2012
411:2024-05-06
374:Meyer 2012
361:References
79:Background
676:Ding 2000
652:Kern 2005
461:Ding 2000
286:Footnotes
198:rightness
108:Confucius
937:(2006).
868:(2001).
787:27766004
543:: 81–95.
425:Liu 2008
221:Analysis
206:the mind
253:Mencius
194:the Way
185:Summary
153:Chinese
116:Chinese
65:Jingmen
63:, near
51:, is a
23:Chinese
945:
876:
854:
835:
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785:
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702:郭店儒簡論略
214:Heaven
208:, and
163::
161:pinyin
155::
126::
124:pinyin
118::
33::
31:pinyin
25::
892:(PDF)
783:JSTOR
281:Notes
259:Xunzi
129:zī yī
112:Zi Yi
104:Zi Si
73:China
69:Hubei
943:ISBN
874:ISBN
852:ISBN
833:ISBN
804:ISBN
796:Odes
707:ISBN
555:link
256:and
236:i.e.
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313:In
157:性情論
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