Rectify the excessive (mistake), and then the mistake is gone.、 過, 失也。 人情莫不有過, 過而改之, 是不過也。《大戴禮 記•盛德》 14 The Limitation of Qing We need the Sages to construct li (禮) or norms of conduct to nurture and enhance the qing of human beings : “Li (禮) is based on human qing, and serves to regulate as well as decorate it [qing].” 禮者, 因人情而為之節文 。 15 The Limitation of Qing The analogy is the cultivation of see. [...] They propagate it with the fundamentals of love, and they appease it with the employment of music.” 聖人作則 …… 人情以為田。 …… 禮義也者 …… 所 以 …… 順人情之大竇也。 …… 故聖人脩義之柄, 禮之序, 以治人情。 故人情者, 聖王之田也, 脩禮以耕之, 陳義以種 之, 講學以耨之, 本仁以聚之, 播樂以安之。 16 Qinqing (Family Love) (a) Qinqing as the Basis of Filial Piety To the Confucians, the qinqing between parent and child is an expression of the most natural form of qing of human being. [...] If there is no feeling of reverence, wherein lies the difference?” 子遊問孝。子曰:”今之孝者,是謂能養。至於犬馬,皆 能有養;不敬,何以別乎?” 20 Qinqing (Family Love) In grounding filial morality on qinqing, what is being emphasized is the ideal of cheng (誠) in filial piety - the relation between internal intention and external expression, between our inner state and our external behaviour The Confucian account of qinqing as the ro. [...] 21 Qinqing (Family Love) (b) Qinqing as the Foundation of Universal Morality From the Confucian point of view, qinqing or family love is “particular” in the sense that it is limited within the scope of a person’s family It is also “universal” at the same time, because it can be truly felt by all humans By means of preserving and strengthening this natural qing, humans may have a chance of reach wo. [...] 24 Concluding Remarks Since the root of filial morality is human qing or love, the practice of filial piety is not performed as a duty or an obligation From the Confucian perspective, the practice of filial piety is a source of delight, pleasure, and self- fulfillment It gives content and enrichment to one’s inner life and one’s existence as a concrete sincere human being Conference on ‘Strengthen.