On Human Nature and Emotions

论情性

左傳.子産云.則天之明.天有三光.故曰明也.因地之性.性.生也.生萬物.故因其所生而用之.生其六氣.用其五行.五行者.爲五性也.六氣者.通六情也.翼奉云.五行在人爲性.六律在人爲情.性者.仁.義.禮.智.信也.情者.喜.怒.哀.樂.好.惡也.五性處內御陽.喻收五藏.六情處外御陰.喻收六體.故情勝性則亂.性勝情則治.性自內出.情從外來.情性之交.閒不容系.說文曰.情.人之陰氣.有欲嗜也.性.人之陽氣.善者也.孝經援神契云.性者.人之質.人所稟受産.情者.陰之數.內傳著流.通於五藏.故性爲本.情爲末.性主安靜.恬然守常.情則主動.觸境而變.動靜相交.故閒微密也.河上公章句云.五性之鬼.曰魂.爲雄.六情之鬼.曰魄.爲雌.此明性陽情陰也.六情既通六氣.今先依服注左傳云.六氣者.陰.陽.風.雨.晦.明也.陰作土.陽與風作木.雨作金.晦作水.明作火.唯天陽不變.陰爲土者.土是陰義.故陰凝爲土.風作木者.風.動也.木亦動.觸地而出.箕星.東方之宿.主風.又.巽爲木.爲風也.雨作金者.雨.水也.水性銷釋.金性亦可銷釋.畢星.西方之宿也.主雨.故詩云.月離于畢.俾滂沲矣.故雨作金也.晦作水者.晦.闇也.晦闇則水生.闇.黑.爲水之色也.明作火者.明照於物.故爲火也.皆從其類以之.鄭玄注禮記云.木爲雨.金爲陽.火爲燠.土爲風.水爲寒.震主春分.春分穀雨得天兌.則萬物畢生.兌.西方之卦.是時.日在昴.昴.西方之宿也.以日在西方.故謂天兌.貌順木得.則天兌爲和.故木爲雨.詩云.習習谷風.以陰以雨也.金爲陽者.秋時日行東方.房星之宿.得天震之氣.言順金得.則天震爲和.震爲陽也.秋時物成.所以物.是其和也.逆金氣.則爲旱罰.故金爲陽也.土爲風者.傳云.思心有失.厥罰常風.言風者.土之氣也.莊子曰.大塊噫氣.其名曰風.土者.爲君.君立教令.故爲風.土立四季.故令失則風爲災也.鄭以木爲雨.服以木爲風.服以金爲雨.鄭以金爲陽.鄭以土爲風.服以土爲陰.兩說相反.各有其意.今就五行而辨.服近之矣.所以然者.水生於金.金體非陽.木爲少陽.不應爲雨.土爲地.地本是陰.風自是陰陽之氣.不獨生於土.服以木爲風者.取巽木.故爲當也.六氣通於六情者.好爲陽.惡爲陰.怒爲風.喜爲雨.哀爲晦.樂爲明.好爲陽者.陽氣好生.是以爲好.惡爲陰者.陰氣好殺.是以爲惡.怒爲風者.楊泉云.風者.陰陽孔氣.激發而起.猶人之內氣.因喜怒哀樂激發起也.曾子曰.陰陽怒而爲風.喜而爲雨者.曾子曰.陰陽和而爲雨.和潤故爲喜也.哀爲晦者.晦闇也.愁則閉塞.故暗.所以爲晦.樂爲明者.樂則情舒散.故明也.漢書.禮樂志云.人含天地陰陽之氣.有喜怒哀樂之情.論衡曰.人五藏.以心爲主.心發智慧.而四藏從之.肝爲之喜.肺爲之怒.腎爲之哀.脾爲之樂.故聖人節之.恐傷性也.翼奉云.好則膀胱受之.水好前.故曰好.怒則膽受之.少陽始盛.萬物前萌也.惡則小腸受之.夏長養萬物.惡偽.故曰惡.喜則大腸受之.金爲珍物.故皆喜.樂則胃受之.土生養萬物.上下皆樂.哀則三焦受之.陰陽之府.陽昇陰終.其宮室竭.故曰三焦.故哀悽也.論衡以四時論藏.翼奉以風通六情論府.脾腎二種藏府是同.肝肺二藏及府不同者.藏以肺有殺罰之性.故怒.府以合肺金珍之用.故喜.肝則以春氣生.故喜.膽則以合火能焚燎.故怒.二理竝通.又云.喜氣爲暖.當春.怒氣爲晴.當秋.樂氣爲陽.當夏.哀氣爲陰.當冬.此與論衡意合.翼奉云.東方性仁情怒.怒行陰賊主之.南方性禮情惡.惡行廉貞主之.下方性信情哀.哀行公正主之.西方性義情喜.喜行寬大主之.北方性智情好.好行貪狼主之.上方性惡情樂.樂行奸邪主之.貪狼主求索財物.既云貪狼.理然來須.陰賊主之劫盜.此亦不疑.廉貞主上客遷召.寅爲陽始.午爲陽盛.故稱上客.既有廉貞之性.理自召任高遷.寬大主酒食慶善.寬大多所容納.故有善慶.善慶必置酒食.奸邪主疾病.淫淫欺欺.故因邪惡而生.邪惡必生疾病.公正主執仇諍諫.正故能爭.公故能執仇讎也.情好者.水.生申盛子.水性觸地而行.觸物而潤.多所好.故爲好.多所好則貪無厭.故爲貪狼.申子主之.情怒者.木.生亥盛卯.性受水氣而生.貫地而出.故爲怒.卯木生於子水.與卯還自相刑.亥又自刑.是以陰氣相賊.故爲陰賊.亥卯主之.貪狼必得陰賊而後動.陰賊必得貪狼而後用.二陰竝行.是以王者忌於子卯相刑之日也.情惡者.火.生寅盛午.火性炎猛.無所容受.故爲惡.其氣清明精耀.以禮自整.故爲廉貞.寅午主之.情喜者.金.生巳盛酉.金爲寶物.見之者喜.又喜以利刃加於萬物.故喜.利刃所加.無不寬廣.爲器.則多容受.故爲寬大.巳酉主之.二陽竝行.是以王者吉於午酉之日.情樂者.謂北與東.陽氣所萌生.故爲上.亦主中央.辰.爲水窮也.木落歸本.水流歸末.故木刑在未.水刑在辰.盛衰各得其所.故樂.水窮則無隟不入.木上出.窮則旁行爲斜.故爲奸邪.辰未主之.情哀者.謂南與西.陰氣所萌生.故爲下.戌.窮火也.丑.爲金窮也.金剛.火強.各歸其鄕.故火刑在午.金刑在酉.金火之盛.而被自刑.至窮無所歸.故曰哀.火性無私.金性剛斷.故曰公正.戌丑主之.故曰.五性居本.六情在末.情因性有.性而由情.情性相因.故以備釋.

On Human Nature and Emotions

Holistic Paraphrase
The Zuo Zhuan records Zichan stating: Emulate the brightness of heaven (heaven possesses the three lights of sun, moon, and stars, hence it is called bright), and follow the innate nature of earth (earth nurtures all things). Heaven and earth transform to produce the six qi (energies) and utilize the five phases—the five phases correspond to the five inherent human qualities, while the six qi permeate the six human emotions. Yi Feng further elaborates: The five phases manifest in humans as nature (benevolence, righteousness, propriety, wisdom, and faithfulness), and the six pitch-pipes manifest in humans as emotions (joy, anger, sorrow, happiness, liking, and disliking). The five natures are internal and belong to yang 🌞, harmonizing the five organs; the six emotions are external and belong to yin 🌙, connected to the six body parts. When emotions overpower nature, disorder ensues; when nature governs emotions, order prevails. Nature arises from within, while emotions are triggered by external factors; the two intertwine in a subtle and inseparable manner.

The Shuowen Jiezi defines: Emotion (qing) is the yin energy in humans, associated with desires and preferences; nature (xing) is the yang energy in humans, embodying inherent goodness. The Xiaojing Yuanshenqi emphasizes: Nature is the inherent endowment of humans, while emotion belongs to the flowing yin numbers, connecting to the five organs; thus, nature is the root, and emotion is the branch. Nature is tranquil and constant, while emotion is active and changes with circumstances; the interplay of movement and stillness forms a subtle interaction.

Heshang Gong annotates: The spirit of the five natures is called hun (yang, masculine), and the spirit of the six emotions is called po (yin, feminine), reaffirming that nature is yang and emotion is yin. When the six qi correspond to the six emotions: Liking belongs to yang (yang energy favors growth), disliking belongs to yin (yin energy favors destruction), anger is wind (the clash of yin and yang resembles human anger), joy is rain (the harmonious blending of yin and yang brings joy), sorrow is gloom (worry and闭塞 like darkness), and happiness is brightness (cheerfulness and relaxation bring light).

Han Dynasty scholars linked emotions and nature to organs and seasons: Lunheng states the heart governs the five organs, with joy in the liver, anger in the lungs, sorrow in the kidneys, and happiness in the spleen. Yi Feng, however, associates the six emotions with the six bowels: Liking → bladder (water favors forward movement), anger → gallbladder (lesser yang abundance causes anger), disliking → small intestine (summer growth dislikes falsity), joy → large intestine (metal treasures things, hence joy), happiness → stomach (earth nurtures all things, hence happiness), sorrow → triple burner (exhaustion of yin-yang house causes sorrow). Though the systems differ, their principles are interconnected.

Yi Feng further integrates the five phases' directions with the nature-emotion system:

• East 🌳: Nature benevolence, emotion anger → thievery and robbery (dominated by Hai and Mao)
• South 🔥: Nature propriety, emotion disliking → integrity and promotion (dominated by Yin and Wu)
• West ⚔️: Nature righteousness, emotion joy → generosity and celebration (dominated by Si and You)
• North 🌊: Nature wisdom, emotion liking → greed and索取 (dominated by Shen and Zi)
• Center ⛰️: Nature faithfulness, emotion sorrow → fairness and remonstrance (dominated by Xu and Chou)
• Upper 🎭: Nature disliking, emotion happiness → treachery and illness (dominated by Chen and Wei)

Nature and emotions are interdependent: Greed requires thievery to act, and thievery relies on greed to take effect. Rulers avoid the Zi-Mao punishment days (yin并行), and favor Wu-You auspicious days (yang并行). Exhaustion of water and wood gives rise to treachery (Chen-Wei), while extreme metal and fire lead to self-punishment and sorrow (Xu-Chou), revealing the dialectical law of mutual containment in prosperity and decline.

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🧠 In-Depth Understanding

Core Concepts 💡

• Dual Structure of Nature and Emotion: Innate human goodness (yang five natures) and emotional fluctuations (yin six emotions) create internal tension.
• Heaven-Human Correspondence: The five phases and six qi strictly correspond to human organs and emotions, forming a holographic model of the cosmos and the human body.
• Dynamic Balance: Emotions overpowering nature lead to chaos; nature governing emotions leads to order, emphasizing the importance of letting innate nature guide emotions.
• Punishment and Clash Principles: Earthly branch punishments (Zi-Mao, Chen-Wei, Wu-You, Xu-Chou) reveal the spatiotemporal patterns of emotional conflicts.

Modern Interpretation 🌟

• Science of Emotional Management: The ancient theory of "nature governing emotions" aligns highly with modern emotional intelligence (EQ) theory, stressing rational regulation of emotions.
• Mapping to Personality Psychology: The five natures (benevolence, righteousness, propriety, wisdom, faithfulness) correspond to basic personality dimensions, while the six emotions (joy, anger, sorrow, happiness, liking, disliking) cover the core emotional spectrum.
• Insights into Biological Rhythms: The link between earthly branches, time, and emotions offers a cultural perspective for biorhythm research (e.g., anger at Mao hour, disliking at Wu hour).
• Environmental Psychology: The six qi (yin, yang, wind, rain, gloom, brightness) are classical expressions of environmental factors affecting human psychology.

Practical Value ⚡

• Decision-Making Reference: Avoid "Zi-Mao punishment days" (days of emotional conflict) for important matters; choose "Wu-You harmony days" (days of rational dominance).
• Emotional Regulation: When angry, reflect on the wood nature of the east (benevolence); when sad, remember the earth nature of the center (faithfulness), establishing emotional cognitive anchors.
• Interpersonal Strategies: Identify others' emotional patterns (e.g., greed for索取, thievery for scheming) and adopt corresponding interaction strategies.
• Health Preservation: Excessive emotions damage corresponding organs (anger harms the liver, joy harms the heart, etc.), requiring balancing through the five phases.

Philosophical Reflections 🤔

• Debate on Human Nature: The ancient dialectic between innate goodness (yang energy goodness) and emotional desires (yin energy desires) foreshadows modern discussions on human nature.
• Dilemma of Free Will: "Emotions come from outside" points to the environmental determinism of emotions, creating philosophical tension with "nature arises from within" and ontological autonomy.
• Cyclical Worldview: The rise and fall and mutual punishments of the five phases reveal the nonlinear characteristics of emotional development, negating mechanical determinism.

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📚 Related Knowledge

Related Concepts

• Five Organs and Five Wills: Liver—anger, heart—joy, spleen—contemplation, lungs—worry, kidneys—fear (complementing the nature-emotion theory here).
• Twelve Earthly Branches' Punishments, Clashes, Harmonies, and Harms: Specific mechanisms like the Zi-Mao rudeness punishment, Yin-Si-Shen ingratitude punishment, etc.
• Nayin Five Phases: A deeper classification system of the five phases' qualities through the sixty Jiazi cycles.
• Star-Mansion Correlations: Astronomical-meteorological correspondences, such as the Ji star governing wind and the Bi star governing rain.

Further Reading

• Chunqiu Fanlu·Shencha Minghao: Dong Zhongshu's theory on human nature and emotions.
• Baihu Tongyi·Qingxing: Official Han Dynasty philosophical explanations.
• Huangdi Neijing·Yinyang Yingxiang Dalun: Medical perspectives on emotional theory.
• Renwuzhi·Jiuzheng: Liu Shao's system for assessing talent and nature.

Modern Research

• Li Cunshan, Research on Chinese Qi Philosophy (China Social Sciences Press).
• Yuasa Yasuo, The Body: An Attempt at an Eastern Mind-Body Theory (Iwanami Shoten).
• Zhang Qicheng, Eastern View of Life: I Ching and Chinese Medicine (China Bookstore).
• Fu Peirong, New Discussions on Confucian Philosophy (Zhonghua Book Company).

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