An Inquiry into the Subjective Dimension of the “Shengsheng” Thought

“Shengsheng” ( 生生,here, literally “the spontaneous unfolding of life”) stands as one of the core concepts in Chinese philosophy. It first appears in The Commentary on the Appended Phrases (Xici Zhuan) of I Ching (The Book of Changes), which states, “Shengsheng is what is called Yi (change)”. The text also puts forward, “The great virtue of Heaven and Earth lies in giving life, and the great treasure of sages lies in their position”. While offering a nuanced interpretation of the cosmos as a life-generating system and the moral order inherent in it, the concept reveals the essential nature of Shengsheng for humans—who are deemed “the most spiritual among all creatures”—to “align their virtue with that of Heaven and Earth” and participate in and facilitate the transformation and nurturing of Heaven and Earth. Based on the relationship between humans and all things in the cosmos, humans occupy three interrelated subjective roles within the Shengsheng system: the physical subject ( 身体主体, referring to humans as embodied beings and the material foundation for moral and practical activities), the moral subject ( 道德主体, denoting humans’ capacity to perceive and embody the “life-giving virtue” of Heaven and Earth), and the practical subject ( 实 践主体, representing humans’ role in acting in accordance with the laws of Shengsheng). Their uniqueness lies in their conscious participation in the transformation and nurturing of Heaven and Earth, which provides valuable guidance for humans to find their place and purpose in life.