There is an intense love of freedom evident in the "Xing zi
mingchu," a text last seen when it was buried in a Chinese tomb in
300 B.C.E. It tells us that both joy and sadness are the ecstatic
zenith of what the text terms "qing." Combining emotions into qing
allows them to serve as a stepping stone to the Dao, the
transcendent source of morality for the world. There is a process
one must follow to prepare qing: it must be beautified by learning
from the classics written by ancient sages. What is absent from the
process is any indication that the emotions themselves need to be
suppressed or regulated, as is found in most other texts from this
time. The Confucian principles of humanity and righteousness are
not rejected, but they are seen as needing our qing and the Dao.
Holloway argues that the Dao here is the same Dao of Laozi's Daode
jing. As a missing link between what came to be called Confucianism
and Daoism, the "Xing zi mingchu" is changing the way we look at
the history of religion in early China.
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