Ethically Structured Processes

7Obstacles to an Ethical Consideration of the Drape

Two major obstacles can be identified. First, does such a vision not imply the concept of a “nature” and, what is more, of a “normative” nature? Second, does it not use “wisdom” in a way that would be inadmissible today?

7.1. Overcoming the question of a normative nature

We have encountered several figures of what could be called “nature” in China. Better still, each time it is the way in which this nature plays out that makes it possible, it seems, to take on the descriptive/normative distinction, that:

1. a) For the first Confucians, humanity receives a “nature” from Heaven; as soon as one is born, one inherits this nature (which is, according to Mencius, good) and the obligation to cultivate it.
2. b) For Zhu Xi, we can certainly say that the principle li, 理, is metaphysical and not physical; nevertheless, this would use a distinction that is not Chinese; the principle is given by Heaven and Heaven, Earth and the ten thousand beings are indeed what can be translated as ordered “nature”.
3. c) The same is true if we consider the distinction between the “Dao mind” and “human mind”; in its close union with energies, the principle must be cultivated and followed through assiduous and continuous study; the Dao mind is, here again, conferred by Heaven.
4. d) As far as Chan is concerned, it clearly emphasizes, with Huineng, the importance of “seeing into one’s own nature”, which is the “nature of Buddha” that everyone must find in themselves. ...