Shi-fei
(this-not)
Shi-fei fills the space
in Chinese philosophy occupied by the Western concept of 'judgment'. The
differences illustrate some deep contrasts between the two traditions. The
grammatical roles shi and fei have evolved drastically in modern
Chinese. A typical modern dictionary entry for shi might be "Yes,
Right, The verb 'to be’." (We use 'to be' in far more grammatical contexts
than modern Mandarin speakers use shi.) Fei would be "Wrong,
bad, non- or without" in the dictionary. In modern Chinese it functions
more as "non" than as "is not." The modern compound shi-fei
(gossip) is far removed from its classical meaning.
Classical grammar never used shi (or any other verb) as a link
between subject and predicate. Subjects were optional and a sentence might
consist merely of a noun predicate followed by ye (an assertion marker)
or a verbal predicate. Minimal strings would be "Horse ye"
and "Runs." Fei negated only the noun predicates. Bu
would normally negate verbal predicates (including adjectives). In classical
use, shi was a simply a demonstrative pronoun or modifier. It was very
much like 'this' except that, in verbal sentences, its could only occur bevore
the main verb. It could act as the subject, the exposed topic or the object of
an "instrumental" pre-verbal preposition (usually yi
"with").
We can summarize this grammar of Classical Chinese in the following
three rules. (S=sentence, T=term, P=predicate)
S è (T) + (T) + P
P è {(fei) + T + ye
(Bu) +
P' + (speech act marker) }
P' è (yi + (T))
+ Pn + T + (yu+ T).
The shi may occur in any of the optional T positions before the
main verb or as the predicate nominative. It was never the direct or indirect
object of a verb and could not occur after bu (is not). Therefore,
strictly speaking, shi did not mean "right." Pragmatically, of
course, they could say "(it is) this" in all situations in which we
would say "this one is right."
One interpretive controversy swirls around shi because Chinese
translators disagree about the best way to translate the Indo-European concept
of 'being'. Some favored the you-wu (existence-nonexistence) pair and
some the shi-fei pair. The envisioned translation project (translating
Aristotle) makes this dispute too specialized for our interest. Angus Graham,
however, revisited the argument from the opposite perspective asking "what
does the option of two translations tell us about the differences in Chinese
conceptual structure?" He argued that they actually divided
Aristotle’s concept of being in two. Aristotle famously distinguished between
what we now call the "existential" and "predicative" uses
of "to be." (Note, for example, the difference between saying
"God is" and "God is good.") Roughly, Graham suggested, shi-fei
corresponds to the predicative concept and you-wu to the
existential. (See You-Wu for a further discussion of Graham's argument.)
Graham noted, however, that shi was never a copula in classical
Chinese, but an indexical pronoun (‘this’) and that shi-fei did not fit together
grammatically the way you-wu did. It is not much of an exaggeration to
say that the key philosophical dispute in Ancient China is about
"shi" and "fei." However, it was more an ethical dispute
than a metaphysical one. Given its centrality to Classical thought, this
analysis suggests Chinese thinkers structured philosophical issues in a
radically different way. Translators typically translate shi-fei
disputes as familiar sounding disputes about what judgments are right or wrong.
However, there are important differences. We can explain them best by pausing
to analyze how a dispute about dao (which way to follow) involves
disputes about shi-fei.
The most concrete sense of dao is ‘path.’ We follow a path to get
somewhere. Sometimes two paths lead to the same place, sometimes to different
places. Disputes about which path to follow easily blur this distinction. We
may think of ethics as a dispute about which path to follow. When we disagree
about the end, we would say we had different moral theories. A dispute about
which dao to follow is like a choice at a crossroads. I say shi
(this) and you say fei (not).
In Confucius’ Analects, the language of shi-fei was
comparatively rare. (This may explain Fingarette’s sense that Confucius
envisioned a "way without a crossroads.") The shi-fei approach
to analyzing philosophical issues appears to have originated with Mozi. Mencius
and Xunzi version of Confucianism incorporated it and tradition read original
Confucian concerns through their later analysis.
The sense of dao in which we disagree on some path while agreeing
on a goal informs many of Confucius' sayings. It also contributes a
"discourse" sense of dao. The Confucian dao was
initially a corpus of classical texts (the syllabus in Confucius'
"school") and the implicit moral conception was a quasi-religious
traditionalism. The path and goal were set by "Sage kings" and tian
(heaven/nature). The path came to us in the form of texts, particularly texts
on li (ritual). In early Confucian contexts, dispute was mainly
interpretive. Does the text say we should do this or not (shi-fei)?
The shi can refer to an object or an action—the right object to
use (the right cap to wear) or the right behavior (a proper bow). Within
Confucianism, this kind of dispute motivated the doctrine of "rectifying
names." The correct answer is correct interpretive performance of the
ceremonies—this is the behavior prescribed in this situation.
Modeling was the typical way to give an answer to such questions.
Mohism implicitly broadens the analysis to deal with questions of
normative theory--what counts as yi (moral), ren (humane) or de
(virtue). Mozi retains and emphasizes the use of shi for picking out
particular actions. This feature shapes his utilitarianism. Formally, he
proposes we should govern our use of shi and fei by the
benefit-harm distinction. His doctrine of agreement with the superior, however,
emphasizes the utility to society of merely having agreement in shi
and fei. Supposedly, Mozi would prefer that the agreement came from everyone's
employing the benefit-harm standard.
His utilitarianism thus represents a blend of overt normative theory and
a theory of interpretation (reference). The right way to use of moral terms
like yi (moral) and de (virtue) is to use them of things that
maximize benefit. However, this obviously depends on how the guiding discourse
goes. So benefit can be a standard for changing the discourse as well as our
application of it. Some of Mozi's arguments illustrate how the two sides can
intereact. We ought to shi saying ‘exists’ of ‘spirits’ and fei
saying it of ‘fate’. Thus, which string society perpetuates in its guiding
discourse (dao) is governed by the shi-fei assignment that
maximizes benefit.
This duality of shi-fei in classical Chinese explains why thinkers
intimately link ethical issues to the question of distinction making.
Essentially getting shi-fei right is making distinctions in the right
place–carving the world at its normative joints. Technically, fei
is the key to making distinctions and, in Daoism, it becomes a focus of its
theory of language. We count as knowing a word in the language when we know
that something does not count as "the thing in question" (fei).
To know the word is more than simply knowing what counts as 'it' (shi).
Translators have no easy way to capture this analysis in English and
mostly bury it behind idiomatic English. Sometimes they render shi as
"this" (noun) sometimes as "right" (adjective) or
"approve" (verb). Some translators, following Graham, translate fei
as "not this" in more analytical contexts, but most stick with
"wrong" (adjective) or "disapprove" (verb).
The Later Mohists built a more realistic semantic theory around shi-fei.
A society hits on a conventional pattern of selecting things with names. Given
that convention, our application of shi-fei with that word is thereafter
guided by the world, i.e., by the actual distribution of similarity and
difference in the structure of things. They championed the use of fa (See
FA) as a measurement-like standards for the application of terms. Clear fa
give us even more objective, world-guided and determinate answers to questions
of shi-fei. The concept of fa was taken over (in somewhat
distorted form) by the so-called "Legalists" in Ancient China.
Mencius, seeking to evade the Mohist utilitarian conclusions, focused on
the immediate, action-guiding function of shi-fei. Knowing shi-fei was
knowing specifically what to do here and now. He relied on an optimistic theory
of moral psychology to replace fa. Humans have an action-guiding
intuition that fits the moral structure of reality. It required proper
nurturing, but fully matured, it directly guided concrete shi and fei
action choices.
Sage-like action, thus, requires no intermediate discourse Dao.
Implicitly, Confucius' intuition guiding us to interpret the ritual (rectifying
names) presupposed that we could directly choose the right thing to do—shi.
If so, then we need no guidance from texts.
Mencius had a doctrine of "four fonts." The first was a kind
of natural compassion. It leads to the elusive moral attitude Confucius called ren
(benevolence). The fourth was a natural inclination to shi-fei that
leads to zhi (wisdom). Presumably, 'wisdom' here denotes the ability to
do the right thing. Mencius does not suggest that theoretical wisdom is innate.
The other major Classical figure who discussed shi-fei was
Zhuangzi. His analysis exploited the grammatical and the interpretive
complexity we have developed. (The interpretation of Zhuangzi motivated much of
Graham’s analysis.) In the first step, Zhuangzi contrasts shi with it's
indexical opposite bi (other) to emphasize their indexical character.
Then he concludes that all shi-fei assignments (all judgment) reflect
the position of the utterer rather than the nature of reality.
Judgments, in this tradition, were not propositions but indexical
assignment of objects to social categories. The categories determine their role
in action-guiding discourse. So Zhuangzi's position suggested semantic
pluralism. There are many ways to assign terms from guiding discourse to
objects in the world. Which assignment we use depends on our perspectives. A
perspecive is the position we arrive at following a history of prior
commitments and training.
A commitment, as the Later Mohists said, was a prior decision to use a
term of some object. The process of infant and childhood language learning,
inculcation of guiding attitudes, categories and so forth shape our
perspectives. Each of us can elaborate our pattern of assigning terms from a guiding
discourse guide application to new cases. In doing so, we still rely on prior
decisions and guidance. Our justifications of shi-fei judgments rely on
other shi-fei judgments and those on some our parents made and those on
. . . .
Zhuangzi called the views that "accumulate" as we develop,
"cheng" (complete). He used the term with such ironic overtones that
translators frequently render the word in Zhuangzi's writings as
"prejudice" or "bias." Past traditions, experiences,
conclusions are constantly changing our "achieved angle of view" yet
it always seems to us "complete." Those who disagree seem to have
missed something.
Zhuangzi's paradigm example is the dispute of the Confucians and
Mohists. Each has a different discourse dao. Accordingly, for key terms
of moral discourse, they disagree on "what counts as "this" and
"not-this" (shi-ing themselves and fei-ing their
opponents). They disagreed about the extension or scope of terms like yi
(moral), de (virtue) and ren (humane).
Zhuangzi also argued against Mencius’ allegedly perspective-free
conception of intuitive shi-fei judgment. Any assignment of shi-fei,
Zhuangzi argued, presupposes some discourse content and acquired background
perspective. We cannot get a shi-fei out of the heart-mind unless it has
been instilled there by cheng. Mencius had to reach outside the
intuitions of the heart-mind to justify relying on the heart-mind. He relied on
something other than the heart-mind to conclude that some heart-minds
make sages and others make fools.
We may imagine undoing our learning to arrive at a state prior to all shi-fei.
From there, any pattern of assignment would be possible. However, no pattern
would be shi. The cosmos has no "point of view." Thus, the
appeal to nature or metaphysics cannot solve our disputes about what dao to
follow. From this "axis" of dao," we would have nothing to say.
Bibliography
Bao, Zhiming. 4/1/90 "Language and World View in Ancient
China," Philosophy East and West Vol XL, No. 2 (Empty) pp. 195-210.
Fingarette, Herbert. 1972 Confucius The
Secular as Sacred (Empty) .
Graham, Angus. 1969 "Zhuang-tzu's
Essay on Seeing Things as Equal,," History of Religions 9 (Empty)
pp. 137-159.
Graham, Angus. 1978 Later Mohist Logic,
Ethics and Science (Hong Kong and London: Chinese University Press) .
Graham, Angus. 1989 Disputers of the
Dao: Philosophical Argument in Ancient China (La Salle, IL: Open Court) .
Hansen, Chad. 1989 "Mozi: Language
Utilitarianism: The Structure of Ethics in Classical China," The
Journal of Chinese Philosophy 16 (Empty) pp. 355-380.
Hansen, Chad. 1992 A Daoist Theory of
Chinese Thought (New York: Oxford University Press) pp. xv-448.
Hansen, Chad. 1993 "Term Belief in
Action," in Lenk et al (ed.), Epistemological Issues in Chinese
Philosophy (Buffalo: SUNY Series in Chinese Philosophy and Cu) pp. 45-68.
Hansen, Chad. 6/1/94 "Meaning Change
and Fastandards," Philosophy East and West Vol.
43, No. 3 pp. 435-488.
Glossary
cheng |
¦¨
|
Complete,
success, bias |
zhi |
ª¾
|
Know,
knowledge, wisdom |
fa |
ªk
|
Standard,
law, model, measurement standard |
fei |
«D
|
Not,
wrong, dissent, disagree |
yi |
¥H
|
Use,
with, instrumental proposition |
yi |
¸q
|
Morality,
rightness |
li |
§
|
Ritual,
convention, propriety |
bi |
©¼
|
That,
other |
bu |
¤£
|
Not,
verbal negation |
ren |
¤¯
|
Humane,
benevolent, humanity |
shi |
¬O
|
This,
right, assent, agree |
tian |
¤Ñ
|
Nature,
heaven, sky |
dao |
¹D
|
Way,
path, course, guiding discourse |
de |
¼w
|
Virtue,
virtuosity, power |
ye |
¤]
|
Force
marker (assertion) |
yu |
¤_
|
In, at,
by, locative proposition |
you-wu |
¦³
µL |
Being/non-being,
have-lack, existence-nonexistence |