A Study On Seven Pre-Qin Philosophers’ Discussions About Heart

Confucius, Mencius, Laozi, Zhuangzi, Mozi, Xunzi and Hanfeizi all lived in the EasternZhou Dynasty, and the situations they faced is the realistic foundation of their theories onheart. The situations of the Eastern Zhou Dynasty include the destroying of political order, thedisappearing of simple life, and the suffering from the war. All of these urge the pre-Qinphilosophers to think the contradictions in lives, and the relationship between nature and manis the metaphysical summary of the philosophers’ thoughts. From the entanglements betweennature and man, Laozi said: Nature is inhumane; Zhuangzi thought that the NaturePunishment can not be avoided; Confucius and Mencius argued to awe the heaven fates; InMozi’s theories, the God’s will and the Negating Fates revealed the contradiction betweennature and man. From the discriminates between nature and man, there are different attitudesbetween Xunzi and Lao-Zhuang. Xunzi argued the discriminates between nature and man, atthe same time, Lao-Zhuang feel sorry to the vile character of nature. However, From theuniting between nature and man, we can find out this yearning consisted in the pre-Qinphilosophers’ thoughts. And these thoughts are also the metaphysical world that the pre-Qinphilosophers had to face.Xunzi, Mozi, Hanfeizi, and Mencius have a strong desire for the truth of heart. Xunziargued Zhi Qi Yang Xin (which means heart maintenance), and regarded this idea as the wayto the truth of heart. In contrast, Mozi argued the real utilitarian considerations means thetruth of lives. Hanfeizi has the same idea, and from the idea of the Legalists, he argued theway to the truth of heart is guiding the desire. Mencius argued Hao Ran Zhi Qi (whichmeans “noble heart”), and from this idea, he also argued the good of heart. For Example, inConfucius’ opinion, the gentleman’s moral is the performance of good of heart, and Mencius’Qiu Qi Fang Xin (which means “seeking the honest natural instincts”) has the same means.Lao-Zhuang uninterested in discussion on the truth of heart or the good of heart, because theyfavored the beauty of heart. Laozi argued the thought of “being good as water”. Zhuangziargued to conform to the nature. There are different views on the source of heart knowledge between Confucius, Mencius,Xunzi, and Zhuangzi. Confucius and Mencius especially admired the innate knowledge, butXunzi admired the acquired knowledge. Zhuangzi hold the cautious attitude on this question.Mencius, Xunzi, Mozi, and Hanfeizi have different views on the humanity is good or evil.Mencius argued the good of humanity, and Xunzi, Mozi, and Hanfeizi have the same ideasthat the humanity is evil. On the contract between reclusive or mundane, Lao-Zhuang agreedwith the way of reclusive. Laozi argued the rightness is the minor details of Dao. Zhuangziargued that the pursuit of Confucianism and Mozi is the deliberately pretentious of heart.The living of Confucius reflected the sage realm which also called Cong Xin Suo Yu(which means “following what the heart desires but not over the rules”), and the living ofLao-Zhuang reflected the You Xin Cheng Xing (which means “heart cruising butunrestrained”). The Mozi and Hanfeizi’s restrictions on heart, are the efforts to implementtheir opinion on heart. At the same time, the debate between pre-Qin philosophers is not overwhen the Han Dynasty started, and their ideas has a huge influence on the Chinese Philosophy.Lao-Zhuang’s theories on heart affected the Wei-Jin metaphysics. Wang Bi argued Gui Wu(which means “the importance of void”), and Guo Xiang argued Realm of Xuan-ming (whichmeans “profound and dark border”). The ideas on heart of Confucius and Mencius also have ahuge influence on Neo Confucianism of Song and Ming Dynasties and the contemporaryneo-Confucianism. Zhu Xi argued the heavenly principles is the standard of heart, WangYangming’ idea of Zhi Qiu Zhu Xin (which means “just seeking the honest natural instincts”)is a return to Mencius heart. In the modern time, Liang Shuming defended the theories ofheart of Confucian, and Xiong Shili developed the theories of heart of Confucius and Menciusby the discussions between Xi Xin (which means “habit”)and Ben Xin(which means“conscience”).