This session continues the discussion of Confucian Contemplation. All presenters contribute to an upcoming special issue of the Journal of Contemplative Studies.
The first paper explores Mencius’ contemplative practices—restorative sleep, self-examination, and empathetic extension—as pathways to cultivating “flood-like qi,” enabling noetic insights into human goodness. The second paper revisits Zhu Xi’s meditative reading, comparing it with lectio divina, and argues for a more nuanced understanding of its interplay between vocal recitation and silent reflection. The third paper critiques the hierarchical distortions of gyeong/jing (敬, reverence) via Korean Confucianism and advocates for a reciprocal, inclusive ethical framework. The final paper examines the Kongyang Confucian Fellowship’s digital spiritual journaling, revealing its role in adapting Neo-Confucian self-cultivation for the modern era. Together, these studies illuminate Confucianism’s evolving contemplative dimensions.
This paper explores the range of contemplative practices presented in the Mencius and argues that the cultivation of “flood-like qi” through practices like restorative sleep, self-examination, and empathetic extension constitutes the physiological substrate to psychological states of gnosis or noesis that provide revelatory insight into the nature of human goodness endowed by Heaven. Mencius suggests that by engaging in these contemplative practices, one can achieve states of mental calm or an “unperturbed heart” which can serve not only as an enabling condition for noetic insights or “reflection” in regard to the goodness of human nature but can also diminish or weaken other baser impulses like the desire for profit. The promotion of these contemplative exercises along with their attendant spiritual goals suggests that Mencius understood the Way as a holistic process that required both cognitive attunement to the design of Heaven as well as harmonization of one’s psycho-physiological energies.
This paper builds upon two previous studies – one by Daniel Gardner, and the other by Peng Guoxiang – in which Zhu Xi’s Neo-Confucian practice of meditative reading has been compared with the Christian practice of lectio divina. While acknowledging these studies’ contributions, the paper argues that a more theologically and historically nuanced consideration of lectio divina can yield even greater insights regarding Zhu’s approach to the Confucian Classics. In particular, the historical development of lectio divina from a primarily vocal practice in late antiquity to a more internalized, silent practice in later centuries prompts a closer examination of the dynamic relationship between vocal recitation and silent, interior reflection in Zhu’s practice. As a result, it is suggested that Zhu places a greater emphasis on the externality and objectivity of the Classics than previous studies have granted in their attempts to differentiate Zhu’s meditative reading from lectio divina.
This paper examines the significance of ‘gyeong/jing 敬’, or reverence, as an essential virtue within the Confucian tradition. In the rigidly hierarchical class system of the Joseon dynasty (1392 – 1897) and even in contemporary Korean neo-Confucian society, the understanding of reverence has frequently been compromised, legitimizing the authority of the upper class while marginalizing the voices and experiences of lower classes, women, children, and non-human entities. This study posits that reverence must be reciprocal to realize its true relational meanings and ethical values, suggesting that gyeong/jing 敬 should transcend gender, class, and race distinctions, fostering a broader ecological interdependence between humanity and the natural world.
Spiritual journaling has historically supported self-reflection and moral cultivation in Neo-Confucianism, yet traditional practices were often solitary. The Kongyang Confucian Fellowship, founded in 2002 by Zhu Xiangfei (孔阳), innovates this tradition by creating a digital, communal journaling practice. Members document experiences with Confucian exercises like quiet sitting (静坐) and walking meditation (步行冥想) and share their writings on a private forum, engaging in mutual reflection and structured feedback. This study examines how this practice functions as a contemporary tool for Confucian self-cultivation, using a meta-analysis of journals, surveys, and interviews. The research reveals how digital engagement transforms solitary reflection into an interactive, communal ritual, demonstrating Confucian spirituality's adaptability to modern challenges and contributing to broader discussions on the digital revival of traditional spiritual practices.
| Bin Song, Washington College | bsong2@washcoll.edu | View |