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{{Short description|Confucian political concept}}
{{Confucianism}}

The '''rectification of names''' ({{zh|c=[[wikt:正|正]][[wikt:名|名]]|p=Zhèngmíng|w=Cheng-ming}}) is originally a doctrine of feudal [[Confucian]] designations and relationships, behaving accordingly to ensure social harmony.<ref>{{cite book|last=Oldstone-Moore|first=Jennifer|title=Confucianism|location=New York|publisher=Oxford University Press, Incorporated|year=2002|pages=54–60}}</ref> Without such accordance society would essentially crumble and "undertakings would not be completed."<ref>{{cite book|last1=Taylor|first1=Rodney L.|last2=Choy|first2=Howard|title=The Illustrated Encyclopedia of Confucianism|edition=1|volume=1|location=New York|publisher= The Rosen Group, Incorporated|year= 2003|pages= 48–50}}</ref> [[Mencius]] extended the doctrine to include questions of [[political legitimacy]].<ref>{{cite web |url=http://www.indiana.edu/~p374/Legalism.pdf |title=Legalism and Huang-Lao Thought |last=Eno |first=R. |website=Indiana University}}</ref>

When Confucius was asked what he would do if he was a governor, he said he would "[[wikt:rectify#English|rectify]] the names" to make words correspond to reality.

== Confucius ==
The ''[[Analects]]'' states that social disorder often stems from failure to call things by their proper names, that is, to perceive, understand, and deal with [[reality]]. Confucius' solution to this was the "rectification of names". He gave an explanation to one of his disciples:
{{Blockquote|text=A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music do not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect.|author=
[[Confucius]]|source=Analects, Book XIII, Chapter 3, verses 4–7, Analect 13.3, translated by [[James Legge]]<ref>{{cite book|title=Confucian analects: The great learning, and The doctrine of the mean|url=https://archive.org/details/confuciananalect00conf|url-access=registration|first=James|last=Legge|publisher=[[Dover Publications]]|year=1971|pages=[https://archive.org/details/confuciananalect00conf/page/263 263–264]|isbn=9780486227467 |author-link=James Legge}}</ref>}}

The teaching of Confucius consists of five basic relationships in life:
* Ruler to subject
* Parent to child
* [[Women in ancient and imperial China|Husband to wife]]
* Elder brother to younger brother
* Friend to friend

In the above relationships, Confucius teaches that righteous, considerate, kind, benevolent, and gentle treatment should be applied by the former to the latter. And that with the application of such practices in day-to-day life, societal problems would be solved and righteous government would be achieved. The carrying out of these relational duties would equate the proper channeling of li and the correct use of zhèngmíng congruent to Confucius' teachings leading to the envisioned path of his doctrine; a moral and efficient society and individuals who have achieved the ascension to superior human beings through the principles of li and [[Ren (Confucianism)|jen]]. The proper operation of oneself ultimately depends on the role of zhèngmíng; essentially a circle of dependency in terms of the practice and application of principles and ways.<ref>{{cite book|last=Hopfe|first=Lewis M.|title= Religions of the World|location=Upper Saddle River|publisher=Prentice Hall|year=2006|pages=178–85}}</ref>

In Confucianism, the Rectification of Names means that "things in actual fact should be made to accord with the implications attached to them by names, the prerequisites for correct living and even efficient government being that all classes of society should accord to what they ought to be".<ref>{{cite journal |last=Steinkraus |first=Warren E. |author-link=Warren E. Steinkraus |year=1980 |title=Socrates, Confucius, and the Rectification of Names |journal=Philosophy East and West |volume=30 |issue=2 |pages=261–64 |doi=10.2307/1398850 |jstor=1398850}}</ref> Without the rectification of names, different words would have different actions. This essentially means for every action, there is a word that describes that action. The belief is that by following the Rectification of Names, one would be following the correct/right path. The rectification of names also calls for a standard language in which ancient rulers could impose laws that everyone could understand to avoid confusion.

Each person has a social standing and a social name. With their social names comes responsibilities and duties. Ruler, minister, father and son all have social names therefore need to fulfill their required social duties of respect (The rectification of names). For example, in the study of [[Chinese culture]] a child only speaks when a parent permits them to speak.<ref>{{cite journal|last=Bailey|first=Benjamin|title=Communication of Respect in Interethnic Service Encounters|journal=Language in Society|volume=26|issue=3|year=1997|pages=327–356|doi=10.1017/s0047404500019497|jstor=4168775|s2cid=145738082 |url=https://works.bepress.com/benjamin_bailey/53}}</ref>
 
Following orders from a person of authority means that one is showing respect, therefore that one is following the Rectification of Names without explicitly acknowledging it. Confucius' belief in the Rectification of Names is still practiced in today's society, for example when a teacher asks a student to address a visitor, that student will follow the instructions.

==Mohism and Legalism==
Because the rectification of names in the [[Analects of Confucius]] appears to have been written later, the rectification of names has been argued in western [[sinology]] to have earlier have originated in [[Mozi]] (470–391 BC).<ref name="Hansen Philosophy of Language">Chad Hansen. [http://www.philosophy.hku.hk/ch/lang.htm Philosophy of Language in Classical China].</ref> Noting that the term ''Chengming'' or rectification of names only appears once in the Analects, and not at all in [[Mencius]], sinologist [[Herrlee G. Creel]] argued it's origination in [[Shen Buhai]] (400–337 BC) for the same reasons. However, as Creel himself argued, Shen Buhai has Confucian elements and is largely administrative. The ''idea'' of the rectification of names, is, at least, consonant throughout the Analects. The earlier sinologists were more focused on terms, though Shen Buhai's rectification is relevant for the [[Han Feizi]].<ref name="Disputers of the Tao">A.C. Graham 1989. p.&nbsp;284. [https://books.google.com/books?id=QBzyCgAAQBAJ&pg=PA284 Disputers of the Tao].</ref><ref>Makeham 1994. Name and Actuality. p164-165</ref> More modernly, professor Zhenbin Sun considers Mozi's rectification itself consonant with Confucian usages. Mozi moreover considered it an important factor in the resolution of sociopolitical issues, not simply administration.<ref>Zhenbin Sun 2015. p.&nbsp;18. [https://books.google.com/books?id=MLx_BAAAQBAJ&pg=PA18 Language, Discourse, and Praxis in Ancient China].</ref>

The Mohist and "Legalistic" version of the rectification of names emphasizes the use of [[hermeneutics]] to find "objective models" ("fa", 法) for ethics and politics, as well as in practical fields of work, to order or govern society.<ref name="Chad Hansen p.348-349">Chad Hansen, 1992 pp.&nbsp;348–349 [https://books.google.com/books?id=nzHmobC0ThsC&pg=PA348 A Daoist Theory of Chinese Thought]</ref> Mozi advocated language standards appropriate for use by ordinary people.<ref name="Hansen Philosophy of Language" /> With minimal training, anyone could use these "objective, particularly operational or measurement-like standards",<ref>Chad Hansen. [http://www.philosophy.hku.hk/ch/Shen%20Bu%20Hai.htm#fa Shen Buhai].</ref> giving identical names to equivalent social relationships and functions so as to apply identical standards of "correct" behavior in analogous situations.<ref name="winterstanford">Fraser, Chris, "[http://plato.stanford.edu/archives/win2015/entries/mohism/ Mohism]", The Stanford Encyclopedia of Philosophy (Winter 2015 Edition), Edward N. Zalta (ed.)</ref><ref>Bo Mou 2009 p143,145,147. [https://books.google.com/books?id=UL1-AgAAQBAJ&pg=PA145 Routledge History of Chinese Philosophy Volume 3].</ref>

For [[Guan Zhong]] (who seemingly originated the Fa concept) as for the Mohists, Fa provided a system of objective, reliable, publicly accessible standards or models that individuals could use for themselves to decide their own actions,<ref>Bo Mou 2009 p.&nbsp;143. [https://books.google.com/books?id=UL1-AgAAQBAJ&pg=PA143 Routledge History of Chinese Philosophy Volume 3].
* Chad Hansen, 1992 pp.&nbsp;348–349 [https://books.google.com/books?id=nzHmobC0ThsC&pg=PA348 A Daoist Theory of Chinese Thought]
* Chad Hansen. [http://www.philosophy.hku.hk/ch/lang.htm Philosophy of Language in Classical China].</ref> in contrast to what Sinologist Chad Hansen terms the "cultivated intuition of self-admiration societies" whereby scholars steeped in old texts maintained a monopoly on moral decision-making. At the same time, Fa could also complement traditional schemes, and Guan Zhong himself uses it alongside the Confucian concept of ceremony ([[Li (Confucian)|Li]], {{lang|zh|禮}}).<ref name="Chad Hansen p.348-349"/> For the most part, [[Confucianism]] does not emphasize Fa, though the concept of norms that people can apply themselves is an older idea, and Han Confucians embraced Fa as an essential element of administration.<ref name="ReferenceA">Zhongying Cheng 1991 p.&nbsp;315. [https://books.google.com/books?id=zIFXyPMI51AC&pg=PA315 New Dimensions of Confucian and Neo-Confucian Philosophy].</ref><ref name="Chad Hansen p.348-349"/>

Evolving out of the Mohists and school of logicians,<ref>Makeham, J. (1990) pp.&nbsp;87,89. The Legalistic Concept of ''Hsing-Ming'': An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87–114. {{doi|10.1080/02549948.1990.11731214}}. {{JSTOR|40726902}}.
* Burton Watson. [http://www2.hawaii.edu/~freeman/courses/phil301/13.%20Han%20Feizi.pdf Han Feizi]</ref> reformer Shen Buhai insisted that the ruler must be fully informed on the state of his realm, using Fa as administrative method to sort out informational categories or define functions ("names").<ref name="Creel p.33, 68">Creel, 1974 pp.&nbsp;33, 68–69. Shen Pu-hai: A Chinese Political Philosopher of the Fourth Century B.C.</ref> Shen Buhai and later [[Han Fei]] (280–233 BC) used this variation on the rectification of names for appointment, matching the words or "names" of the official with his performance.<ref name="Disputers of the Tao"/> Han Fei bases his propositions for lingual uniformity upon the development of this system,<ref name="Hansen Philosophy of Language" /> proposing that functions could be strictly defined to prevent conflict and corruption, and objective rules (Fa) impervious to divergent interpretation could be established, judged solely by their effectiveness.<ref>Jacques Gernet 1982 p.&nbsp;91. [https://books.google.com/books?id=jqb7L-pKCV8C&pg=PA91 A History of Chinese Civilization].</ref>

By contrast, the ''[[Zhuangzi (book)|Zhuangzi]]'' says that "great words are overflowing; small words haggling"(2.2), the true self lacks form (2.3), the mind can spontaneously select (2.4), asks whether language is different from the chirping of birds (2.5), and rejects assertion and denial (2.7), saying "to wear out one's spirit like powers contriving some view... without understanding that it is all the same is called 'three in the morning{{'"}}.<ref>[http://www.indiana.edu/~p374/Zhuangzi.pdf R. Eno 2010. Indiana University, Early Chinese Thought p.&nbsp;374. Zhuangzi.]</ref>

==Xunzi==
{{Blockquote|text=Nets are for catching fish; after one gets the fish, one forgets the net. Traps are for catching rabbits; after one gets the rabbit, one forgets the trap. Words are for getting meaning; after one gets the meaning, one forgets the words. Where can I find people who have forgotten words, and have a word with them?|source=''Zhuangzi'', Ch. 26}}

[[Xun Zi]] wrote a chapter on "The Rectification of Names" developing a theme that had been introduced by Confucius saying: "Let the ruler be ruler, the subject subject; let the father be father, and the son son."<ref>{{cite journal|last=Staal|first=Frits|title=Oriental Ideas on the Origin of Language|journal= Journal of the American Oriental Society|volume=99|issue=1|year=1979|pages=1–14|doi=10.2307/598944|jstor=598944}}</ref> <!-- Removed temporarily: (Fung, 1952). This might refer to "A Short History of Chinese Philosophy" by Yu-lan Fung (edited by Derk Bodde), which was originally published in 1948 and has 400 pages --> Chapter 22, "on the Rectification of Names", claims the ancient sage kings chose names ({{zh|c=名|p=míng}}) that directly corresponded with actualities ({{zh|c=實|p=shí}}), but later generations confused terminology, coined new nomenclature, and thus could no longer distinguish right from wrong.

Xun Zi not only wrote that chapter on the topic of the rectification of names but went as far as to develop/expand the rectification into a system of logic.<ref>{{cite journal|last=Goldin|first=Paul R.|title=Xunzi|journal= The Stanford Encyclopedia of Philosophy|year=2018|url=https://plato.stanford.edu/entries/xunzi/#RectNameZhen}}</ref> Xun Zi, who believed that man's inborn tendencies need to be curbed through education and ritual, countered to [[Mencius]]'s view that man is innately good. He believed that ethical norms had been invented to rectify mankind. Other philosophers and logicians such as [[Guanzi (text)|Guanzi]], [[Mozi]], and [[Gongsun Long]] developed their own theories regarding the rectification. Li in itself can be seen as the root of all this propriety and social etiquette discussed in the rectification of names as the cure to society's problems and the solution to a moral and efficient government and society.

==Modern applications==
The concept of rectification of names is one of the most basic mottoes of Chinese philosophy. It has been applied to a broad range of issues and mainly resides in the field of politics. This basic yet powerful precept has served as a means for the toppling and reforming of dynasties. In today's society, the rectification of names is being used popularly with government decisions.

Backed by strong public demands, [[Taiwan]] during [[Democratic Progressive Party]] administrations puts effort into reviewing the names of state-owned enterprises and government entities to preserve their unique identity from Chinese influence.<ref>{{Cite web|last1=Cripps|first1=Karla|first2=Shawn|last2=Deng|title=Taiwan's largest airline considers a name change|url=https://www.cnn.com/travel/article/china-airlines-taiwan-name-change/index.html|date=2020-04-15|access-date=2020-07-05|website=CNN}}</ref> For those who still practice the traditional Confucian approach to ethics and social morality, the rectification of names has an impact in the way society is structured. According to Xuezhi Guo, "Rectification of names also implies the promotion and development of an elaborately differentiated system of status based on social obligations".<ref>{{cite book|last=Guo|first=Xuezhi |title=The Ideal Chinese Political Leader|page=30|year=2002|publisher=Praeger Publishers, an imprint of Greenwood Publishing Group|location=Westport, Connecticut}}</ref>

==See also==
*[[Yumin zhengce]]
*[[Linguistic relativity]]
*[[Hypocognition]]
*[[True name]]

==Notes==
<references />

==Further reading==
*"[[A Short History of Chinese Philosophy]]", [[Feng Youlan|Fung Yu-lan]], 1948. {{ISBN|0-684-83634-3}} Reprint 1976 Ch. 4 pp 41 ff in the paperback edition.
*[[A rose by any other name would smell as sweet]]
*[[Call a spade a spade]]
* Nuño Alberto Valenzuela Alonso, "Rectificar los nombres (Xun Zi / Zheng Ming): Un capítulo fundamental en el pensamiento confuciano". Traduccíon estilizada y literal, notas exegéticas y estudio de Nuño Valenzuela Alonso; edición bilingüe chino - español; prólogo de Eric Hutton (University of Utah, USA) y Pedro San Gines (Universidad de Granada, Spain). Published; Madrid. Miraguano Ediciones, 2019, Spain. {{ISBN|978-84-7813-483-0}}.

==External links==
* Daniels, Victor. [http://www.sonoma.edu/users/d/daniels/confucius.html "CONFUCIUS: A Brief Summary of Central Principles"] 23 May 2005. 28 Oct. 2008.
* [https://web.archive.org/web/20121005061547/http://www.cultural-china.com/chinaWH/History/en/165History878.html "The rectification of names"] History and literature. Cultural China. 27 Oct. 2008.

{{Chinese philosophy}}

[[Category:Confucianism]]
[[Category:Names]]
[[Category:Social philosophy]]