<html>
<head>
<style><!--
.hmmessage P
{
margin:0px;
padding:0px
}
body.hmmessage
{
font-size: 10pt;
font-family:Tahoma
}
--></style>
</head>
<body class='hmmessage'><div dir='ltr'>
Hi Knigel,<br><span style="font-size: 10pt; font-family: "Tahoma","sans-serif";" lang="EN-US"><br>it might help you to compare Plaks' translation with Ames' and Hall's translation of the Zhongyong "Focusing the Familiar: A Translation and Philosophical Interpretation of the Zhongyong". <br></span><a class="title titleHover" href="http://www.amazon.de/Ames-Translation-Philosophical-Interpretation-Zhongyong/dp/0824824601/ref=sr_1_1?ie=UTF8&qid=1321507572&sr=8-1"></a><br><br>All the best, <br><br><div><font style="" color="#3366ff">Barbara Wall<br>Ruhr-University Bochum<br></font></div><div> </div><br><br><div><hr id="stopSpelling">From: isabellesancho@noos.fr<br>To: koreanstudies@koreaweb.ws<br>Date: Wed, 16 Nov 2011 21:55:12 +0100<br>Subject: Re: [KS] Please help me find citations and resources for the concept of 정 (jeong), thank you.<br><br>
<meta http-equiv="Content-Type" content="text/html; charset=unicode">
<meta name="Generator" content="Microsoft SafeHTML">
<style>
.ExternalClass .ecxshape
{;}
</style>
<style>
.ExternalClass p.ecxMsoNormal, .ExternalClass li.ecxMsoNormal, .ExternalClass div.ecxMsoNormal
{margin-bottom:.0001pt;font-size:12.0pt;font-family:"Times New Roman","serif";}
.ExternalClass a:link, .ExternalClass span.ecxMsoHyperlink
{color:blue;text-decoration:underline;}
.ExternalClass a:visited, .ExternalClass span.ecxMsoHyperlinkFollowed
{color:purple;text-decoration:underline;}
.ExternalClass p
{margin-right:0cm;margin-left:0cm;font-size:12.0pt;font-family:"Times New Roman","serif";}
.ExternalClass span.ecxEmailStyle18
{font-family:"Calibri","sans-serif";color:#1F497D;}
.ExternalClass .ecxMsoChpDefault
{font-size:10.0pt;}
@page Section1
{size:612.0pt 792.0pt;}
.ExternalClass div.ecxSection1
{page:Section1;}
</style>
<div class="ecxSection1">
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">Hi Knigel,</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">A few random remarks on the ‘pre-modern’ meanings of <i>chòng</i>:</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">The notion of </span><span style="font-size:11.0pt;font-family:"Batang","serif";color:#1F497D" lang="KO">정</span><span style="font-size:11.0pt;font-family:"Batang","serif";color:#1F497D" lang="KO"> </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">情</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="ZH-TW"> </span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D">is quite complex and it is related to both aesthetics and ethics.
</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">Originally, in ancient Chinese texts (pre-imperial corpus), it usually
meant the distinctive characteristics of one thing/being/notion. The <i>chòng</i>
of something is what allows to define and then to name it. Here ‘to name’ is
the translation of </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">謂</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="ZH-TW"> </span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">(rather than </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">名</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">
which is related to </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">事</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="ZH-TW"> </span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">– one name is related to one reality). The <i>chòng</i> are the
deep tendencies rooted in the very nature of one thing/being. A shift in the <i>chòng</i>
leads indeed to a shift of the nature of that thing/being. ‘Emotions’ (which is
the later common meaning of the term <i>chòng</i>) are only part of those ‘constitutive
elements’ of the nature of something/somebody.</span></p>
<p class="ecxMsoNormal"><i><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">Cf.</span></i><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> the
use of the term in <i>Zhuangzi </i></span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">莊子</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="ZH-TW"> </span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">and <i>Xunzi</i> </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">荀子</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="ZH-TW"> </span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">as for example.</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">After the Han times but also after ‘the Buddhist conquest’, <i>chòng</i>
commonly meant ‘emotions’, the stirrings or moves of the heart/mind (</span><span style="font-size:11.0pt;font-family:"Batang","serif";color:#1F497D" lang="KO">심 </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">心</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">). The <i>locus classicus</i> of the problematic of <i>chòng</i>
in Confucianism certainly comes from the canonical part of the <i>Doctrine of
the Mean</i> (</span><span style="font-size:11.0pt;font-family:"Malgun Gothic","sans-serif";color:#1F497D" lang="KO">중용</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="KO"> </span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">中庸</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">), one of the Four
Books of Neo-Confucianism. Originally one chapter of the <i>Book</i> <i>of</i> <i>Rites</i>
(<i>Liji </i></span><span style="font-size:11.0pt;font-family:"PMingLiU","serif";color:#1F497D" lang="ZH-TW">禮記</span><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">), this text has been unearthed by Zhu Xi
and supplemented the <i>Great</i> <i>Learning</i> (another chapter of the <i>Liji</i>),
the <i>Analects</i> <i>of</i> <i>Confucius</i> and the <i>Mencius</i> to form a
new canonical corpus for Neo-Confucian scholars-officials. The Neo-Confucian well-known
focus on (not to say recurring obsession with) emotions, heart/mind, human
nature, etc (which is notably illustrated by the so-called Four/Seven debate in
Korea) derives from that encounter with Buddhist speculations and rhetoric on
the heart/mind. The Confucian response to the Buddhist challenge is to talk
about the activities/functioning of the heart-mind –among which <i>chòng</i>–
in ethical terms. ‘Self-cultivation’ implies – among other tasks- to work on
one’s <i>chòng</i>. </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">Here is the ‘canonical quotation’ from the <i>Doctrine of the
Mean </i>(there is no literal, explicit mention to the <i>chòng</i>, but you
must know this quotation in order to fully grasp the meaning of <i>chòng</i>):</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:10.0pt;font-family:SimSun" lang="ZH-TW">天命之謂性，率性之謂道，修道之謂教。道也者，不可須臾離也，可離非道也。是故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。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。</span><span style="font-size:10.0pt;font-family:SimSun"></span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">“By the term ‘nature’ we speak of that which is imparted by the
ordinance of Heaven, by ‘the Way’ we mean that path which is in conformance
with the intrinsic nature of man and things; and by ‘moral instruction’ we
refer to the process of cultivating man’s proper way in the world. What we take
to be ‘the Way’ does not admit of the slightest degree of separation therefrom,
even for an instant. For that which does admit of such separation is thereby disqualified
from being the true Way. Given this understanding, the man of noble character
exercises utmost restraint and vigilance towards that which is inaccessible to
his own vision, and he regards with fear and trembling that which is beyond the
reach of his own hearing. For, ultimately, nothing is more visible than what
appears to be hidden, and nothing is more manifest than matters of
imperceptible subtlety. For this reason, the man of noble character pays great
heed to the core of his own individuality. It is only to that state of latency
within which the four archetypal markers of human experience: joy, wrath,
grief, and delight have not yet emerged into concrete manifestation that we may
properly attribute the perfectly centred balance of the ‘mean’. Once these
markers have emerged into reality, in such manner that they remain in balance
and in due proportion, we may then speak of them as being in state of ‘harmony’.
What is here termed the ‘mean’ constitutes the all-inclusive ground of being of
the universe as a cosmic whole, whereas the term ‘harmony’ refers to the
unimpeded path of fullest attainment in the world of human experience. When the
attributes of both the balanced mean and harmony are realized to their fullest
extent, then Heaven and Earth assume on this ground their proper cosmic
positions and the regenerative processes of all the myriad creatures are
sustained therein” (translation Andrew Plaks, <i>Ta Hsüeh and ChungYung. The Highest
Order of Cultivation and On the Practice of the Mean</i>, Penguin Classics, London,
2003)</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">In Korea, you will of course find a very extensive literature on
the topic of <i>chòng</i> in various Confucian literati’s <i>munjip</i>. There
are also a few studies in English.</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">I hope that this will help,</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">All the best,</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">Isabelle Sancho</span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US">CNRS-EHESS </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<p class="ecxMsoNormal"><span style="font-size:11.0pt;font-family:"Calibri","sans-serif";color:#1F497D" lang="EN-US"> </span></p>
<div>
<div style="border:none;border-top:solid #B5C4DF 1.0pt;padding:3.0pt 0cm 0cm 0cm">
<p class="ecxMsoNormal"><b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif"" lang="EN-US">De :</span></b><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif"" lang="EN-US"> koreanstudies-bounces@koreaweb.ws
[mailto:koreanstudies-bounces@koreaweb.ws] <b>De la part de</b> Kevin O'Rourke<br>
<b>Envoyé :</b> mercredi 16 novembre 2011 20:12<br>
<b>À :</b> koreanstudies@koreaweb.ws<br>
<b>Objet :</b> Re: [KS] Please help me find citations and resources for
the concept of </span><span style="font-size:10.0pt;font-family:"Gulim","sans-serif"" lang="ZH-CN">정</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif"" lang="EN-US"> (jeong), thank you.</span></p>
</div>
</div>
<p class="ecxMsoNormal"><span lang="EN-US"> </span></p>
<div>
<p class="ecxMsoNormal"><span style="font-size:14.0pt" lang="EN-US">Ki Taesung
(1527-1572), pupil of Yi T’oegye and noted teacher in his own right – Chong
Ch’ol studied under his tutelage - explained the world in terms of <i>ch$ong</i>
(feeling) and <i>ki (</i>energy). Poetry, he said, has to do with <i>ch$ong</i>.
This was radical thinking.</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif""><br>
<br>
</span><span style="font-size:14.0pt" lang="EN-US">Kevin</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif""><br>
<br>
<br>
</span></p>
<div>
<div class="ecxMsoNormal" style="text-align:center" align="center"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif"">
<hr id="ecxstopSpelling" align="center" size="2" width="100%">
</span></div>
<p class="ecxMsoNormal"><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif"">Date:
Wed, 16 Nov 2011 14:04:21 +0900<br>
From: i@knigel.com<br>
To: koreanstudies@koreaweb.ws<br>
Subject: [KS] Please help me find citations and resources for the concept of </span><span style="font-size:10.0pt;font-family:"Gulim","sans-serif"" lang="ZH-CN">정</span><span style="font-size:10.0pt;font-family:"Tahoma","sans-serif""> (jeong), thank you.<br>
<br>
I have been interested in Jeong for a long while now and would like to put
together an essay to help other foreigners understand the concept. I understand
the basic idea, but I want to deepen my knowledge with research. I would
appreciate research from any field—the more objective, the better. Thank you
very much for your help.<br>
<br>
Kindness,<br>
Knigel</span></p>
</div>
</div>
</div></div> </div></body>
</html>