Preserving Heaven’s Principle and Removing Human Desires as a Basis for DIKWP Medicine Integration Towards Active Medicine

Yucong Duan

International Standardization Committee of Networked DIKWP for Artificial Intelligence Evaluation(DIKWP-SC)

World Artificial Consciousness CIC(WAC)

World Conference on Artificial Consciousness(WCAC)

(Email: duanyucong@hotmail.com)

Abstract:“存天理，去人欲” (cun tianli, qu renyu) is a central tenet of Song-Ming Neo-Confucian thought that encapsulates a profound ethical, metaphysical, and psychological project. This principle, championed by thinkers such as the Cheng brothers and Zhu Xi, integrates the quest for moral purity with a cosmological vision of order and goodness, urging individuals to align their inner lives with universal moral principles and to eradicate selfish impulses. This paper examines the historical evolution, philosophical foundations, social applications, comparative perspectives, and contemporary relevance of this ideal. In doing so, it demonstrates that the phrase “存天理，去人欲” continues to offer insights into the cultivation of personal virtue, the regulation of social life, and the pursuit of moral universality in a pluralistic world.

IntroductionAmong the defining slogans of Chinese intellectual history, few capture the moral ambitions of the literati class as succinctly as “存天理，去人欲” (commonly translated as “Preserve Heaven’s principle and remove human desires”). Originating and gaining prominence within the Song-Ming Neo-Confucian tradition (11th–16th centuries CE), this phrase embodies a project of ethical self-cultivation grounded in a larger metaphysical and cosmological framework. It expresses a dual imperative: first, to uphold tianli (天理), the universal moral principle or cosmic order that grants reality its coherent structure and ethical telos; second, to overcome renyu (人欲), understood as the selfish, excessive, and morally distorting impulses that obstruct the realization of one’s innate goodness.

The ideal of “存天理，去人欲” crystallizes core Neo-Confucian concerns regarding human nature, moral knowledge, spiritual discipline, and the interplay between personal virtue and social harmony. This paper provides an extensive analysis of the historical origins, philosophical underpinnings, moral psychology, and socio-political ramifications of this motto, further situating it within a comparative and contemporary framework. Through this exploration, we shall see how a classical Chinese ethical norm continues to hold significance for moral discourse today.

Historical Context and Intellectual BackgroundThe notion of aligning human actions with an overarching moral cosmos has deep roots in the classical Confucian tradition. Confucius (551–479 BCE) laid a foundation that emphasized the cultivation of virtuous character, harmonious social relations, and the performance of ritual propriety. Mencius (372–289 BCE) further advanced this worldview by asserting that human nature is originally good, endowed with innate moral tendencies such as compassion and a sense of shame. This optimistic anthropology would influence Song dynasty (960–1279) Neo-Confucians, who sought to counteract the perceived moral and intellectual ambiguities introduced by Buddhism and Daoism, as well as the socio-political challenges of their time.

The Cheng brothers, Cheng Hao (程颢) and Cheng Yi (程颐), played a pivotal role in the emergence of “存天理，去人欲” as a distilled formula. Their focus on li (理, principle) as the metaphysical ground of both the cosmos and human morality laid the groundwork for Zhu Xi (朱熹, 1130–1200), the most systematic and influential architect of Neo-Confucian orthodoxy. Zhu Xi integrated previous insights into a comprehensive framework, arguing that tianli is the universal pattern governing all phenomena and that humans must discipline themselves to manifest this principle, unfettered by the deforming force of selfish desires. By the Ming dynasty, although Wang Yangming (1472–1529) challenged certain epistemological aspects of Zhu Xi’s system, the imperative to purify one’s moral nature by aligning it with a cosmic order and restraining human desires remained consistent across Neo-Confucian discourse.

Philosophical Foundations

1. Tianli (Heaven’s Principle):Neo-Confucians conceived tianli as a metaphysical and ethical substrate pervading the universe. Unlike a personal deity or an arbitrary command, tianli constitutes an immanent rational structure and moral pattern inscribed in the fabric of reality. The cosmos is not morally neutral but inherently good, and this goodness is reflected in human moral intuition and potential. Each person’s heart-mind (xin) inherently contains tianli, serving as a compass for discerning right from wrong and guiding virtuous behavior.

2. Renyu (Human Desires):While human desires can include basic, legitimate needs, Neo-Confucians used renyu primarily to denote selfish, excessive, and disordered inclinations. These unruly impulses obscure the innate moral clarity granted by tianli, causing individuals to pursue private gain at the expense of the universal good. The problem of renyu is thus not rooted in desire per se but in desires that outstrip moral reason, distort ethical judgment, and disrupt the harmony between self and cosmos.

3. Moral Psychology and Internal Conflict:Within each individual, tianli and renyu engage in a subtle tension. On the one hand, moral intuition urges compassion, justice, and propriety; on the other, personal appetites, pride, and greed pull one towards moral compromise. The process of self-cultivation is thus an ongoing endeavor to clarify the moral intellect, tame and reorder desires, and restore the innate luminosity of the human heart-mind.

Methods of Cultivation and Moral Practice

1. Intellectual Inquiry (Ge Wu and Zhi Zhi):The Neo-Confucian program of “格物致知” (ge wu zhi zhi), or “investigating things and extending knowledge,” involves systematic study of the world and the texts to uncover the principles governing phenomena. By understanding external patterns, one refines one’s moral discernment and becomes better equipped to distinguish legitimate needs from distortive desires.

2. Sincerity (Cheng) and Rectification of the Heart-Mind (Zheng Xin):Moral refinement requires honest self-examination. Cheng (诚), or sincerity, is an unwavering commitment to truthfulness and moral authenticity. Zheng xin (正心), or correcting the mind, ensures that one’s intentions are pure, unclouded by self-deception. Through meticulous introspection, individuals affirm tianli in their hearts and neutralize the influence of renyu.

3. The Practice of Solitude and Self-Reflection (Shendu):Shendu (慎独), or “being cautious in solitude,” challenges the practitioner to uphold moral principles even without external scrutiny. This introspective discipline aims to integrate virtue into one’s character so deeply that moral action emerges naturally, reflecting an interior alignment with tianli rather than compliance motivated by fear or reward.

4. Daily Routines of Self-Cultivation:Neo-Confucian thought prescribes a lifelong regimen of moral education, ritual performance, and disciplined reflection. By consistently engaging in these practices, one internalizes a sense of moral proportion and steadily dismantles the dominance of unruly desires.

Socio-Political Ramifications and Cultural Impact

1. Scholar-Officials and Governance:China’s traditional political system relied upon a class of scholar-officials (shi dafu) whose moral caliber was crucial for just governance. The injunction “存天理，去人欲” became a guiding principle in their education and selection. Through the imperial examination system, candidates were expected not only to master the Confucian canon but to embody its virtues, thereby ensuring a morally resonant administration aligned with cosmic order.

2. Institutionalization of Moral Norms:By the late Song and Ming dynasties, Zhu Xi’s commentaries and the ethos of Neo-Confucian orthodoxy were integrated into state ideology. The curriculum for officialdom, family rituals, and community moral instruction all drew on the principle of preserving tianli and curbing renyu. The result was a cultural matrix that esteemed restraint, empathy, social duty, and integrity as normative values shaping daily life and long-term policy.

3. Long-Term Cultural Psychologies:Over centuries, the emphasis on moral refinement and the subordination of private desire to public principle left an enduring imprint on Chinese cultural consciousness. Ideals such as filial piety, loyalty, righteousness, and conscientious governance are all refracted through the lens of tianli’s moral standard, shaping collective understandings of ethics, social order, and personal worth.

Comparative Philosophical Reflections

1. Buddhism and Daoism:While Buddhism and Daoism also warn against unbridled desire, their ultimate aims differ. Buddhism seeks liberation from suffering through the extinguishing of craving and attachment to phenomenal existence, while Daoism promotes a return to natural simplicity and harmony with the Dao. Neo-Confucianism, however, anchors moral endeavor in the service of a universal ethical structure, prioritizing social harmony and moral responsibility over personal transcendence or spiritual liberation.

2. Western Philosophical Analogies:Comparisons with Western traditions, such as Stoicism or Kantian ethics, reveal parallel concerns: the rational governance of impulses, fidelity to a universal moral order, and the supremacy of principle over inclination. Yet Neo-Confucianism grounds its moral law in a cosmic pattern rather than an abstract rational imperative or theological command. In this, it offers a metaphysical vision of moral order that binds together nature, society, and the moral self into a coherent ethical universe.

Contemporary Relevance and Moral InsightIn the globalized, consumerist, and technologically driven contemporary landscape, the idea of “preserving Heaven’s principle and removing human desires” continues to hold moral potential. While modern societies embrace pluralistic value systems, the caution against moral degradation due to rampant selfishness remains pertinent. Indeed, climate crisis, economic exploitation, and social inequality can be understood, in part, as the collective outcomes of unchecked human desires overshadowing rational moral considerations.

The Neo-Confucian call to align personal virtue with a transcendent moral order encourages reflection on the limits of consumption, the pursuit of common welfare, and the cultivation of empathy and responsibility. Even without a shared belief in “Heaven’s principle,” the notion of subordinating personal gain to a higher moral standard resonates with contemporary debates on sustainable living, global ethics, and the search for meaning in an often fragmented moral environment.

ConclusionThe phrase “存天理，去人欲” is not a vestigial slogan from a bygone era; rather, it is a key to understanding an integrated moral universe, one that sees ethical life as a cosmic alignment and personal purification. Historically, it helped structure the moral and political fabric of imperial China, shaping the ethos of the scholar-official class and guiding educational and social institutions. Philosophically, it unites metaphysics, moral psychology, and ethical cultivation into a single coherent vision of human flourishing. In comparative perspective, it stands as a rich interlocutor with other philosophical traditions, East and West, offering insight into how one might responsibly navigate the tension between universal moral ideals and personal desires.

In a time when moral certainties are often contested, “存天理，去人欲” continues to inspire a model of ethical cultivation that embraces cosmic harmony, rational discernment, and the disciplined refinement of human character. Its legacy encourages present and future thinkers to consider the possibility of an ethical order within and beyond the self, a principle that resonates across cultural divides and historical epochs.

References (Selected Primary and Secondary Sources)

• Chan, Wing-tsit. A Source Book in Chinese Philosophy. Princeton University Press, 1963.

• Cheng, Chung-ying. “Zhu Xi’s Philosophy of Principle (Li) and the Gender-Neutral Ideal of Humanity.” Journal of Chinese Philosophy 38.4 (2011): 569–588.

• Gardner, Daniel K. Learning to Be a Sage: Selections from the Conversations of Master Zhu, Arranged Topically. University of California Press, 1990.

• Mencius. Mencius, trans. D.C. Lau. Penguin Classics, 1970.

• Tu, Weiming. Centrality and Commonality: An Essay on Confucian Religiousness. SUNY Press, 1989.

• Wang Yangming. Instructions for Practical Living and Other Neo-Confucian Writings. Trans. Wing-tsit Chan. Columbia University Press, 1963.

• Zhu Xi. Reflections on Things at Hand: The Neo-Confucian Anthology. Trans. Wing-tsit Chan. Columbia University Press, 1967.

These texts and analyses provide an essential foundation for understanding and appreciating the enduring significance of “存天理，去人欲” in Chinese intellectual and cultural history, as well as its ongoing relevance for global ethical thought.