Editing Evil (section)

==Chinese moral philosophy==
{{Main|Confucius#Ethics|Confucianism|Taoism#Ethics}}
Evil is translated as 惡 in Chinese.<ref>{{Cite web |title="恶"字的解釋 {{!}} 漢典 |url=https://www.zdic.net/hant/%E6%81%B6 |access-date=2024-08-06 |website=www.zdic.net |language=zh-cn}}</ref> The duty of the emperor and of his officials is to restrain it, thus preserving the cosmic order.<ref name=":0" /> 

The nature of good and evil was also ascertainable by natural faculties without the need for revelation—"one will not achieve a perfect perception of good and evil if one has not exactly examined the nature and reason of things."<ref>{{Cite book |last=Heiner |first=Roetz |title=Confucian Ethics in An Axial Age |date=1993 |pages=8}}</ref>

'''Offenses against the Three Bonds and the Five Constants'''

Chinese cosmology, moral philosophy and law regard offenses against the Five Constants with particular abhorrence—anything that diminished the proper relationship between ruler and subject, father and son, husband and wife, elder and younger, and between mutual friends was a violation of the cosmic order and heinous.<ref name=":0">{{Cite book |last=Jiang |first=YongLin |title=The Mandate of Heaven and the Great Legal Code |year=2011 |pages=58 |chapter=Early Ming Cosmology}}</ref>  Anything that went against the Way embedded in the order of human relationships was considered vile, and invited the displeasure of Heaven and ghosts, who were seen as inflicting retribution through the instrumentality of legal punishments on earth.<ref>{{Cite book |last=Jiang |first=YongLin |title=The Mandate of Heaven and the Great Ming Code |date=2011 |pages=59 |chapter=Early Ming Cosmology}}</ref> Chinese moral and legal philosophy views the violation of family and kinship order with particular abhorrence, considering it especially heinous.<ref>{{Cite book |last=Jiang |first=Yonglin |title=The Mandate of Heaven and the Great Ming Code |pages=61 |chapter=Early Ming Cosmology}}</ref> In assessing the degree of evil, not only the severity of the effect against the life, health or dignity of a person is considered, but also the relational distance. 

'''Ten Abominations ("十惡")'''

The Ming Legal Code identifies [[Ten Abominations]]—categories of prohibited conduct so abhorrent and heinous that the usual considerations of pardon would not apply<ref name=":0" />—these include plotting rebellion, great sedition, treason, parricide, depravity (the murder of three or more innocent persons or the use of magical curses), great irreverence (lese majeste), lack of filial piety, discord, unrighteousness and incest (fornication with relatives of fourth degree of mourning or less, or relationships with one's father's wife and concubines).<ref>{{Cite book |last=Jiang |first=YongLin |title=The Mandate of Heaven and the Great Legal Code |publication-date=2011 |pages=58–61 |chapter=Early Ming Cosmology}}</ref>  

'''Other views'''

As with Buddhism, in [[Confucianism]] or [[Taoism]] there is no direct analogue to the way ''good and evil'' are opposed although reference to ''demonic influence'' is common in [[Chinese folk religion]]. Confucianism's primary concern is with correct social relationships and the behavior appropriate to the learned or superior man. Thus ''evil'' would correspond to wrong behavior. Still less does it map into Taoism, in spite of the centrality of [[Dualistic cosmology|dualism]] in that system{{Citation needed|reason=Other Wikipedia pages claim that Taoism is non-dualistic|date=July 2019}}, but the opposite of the cardinal virtues of Taoism, compassion, moderation, and humility can be inferred to be the analogue of evil in it.<ref>{{cite journal |date=1996 |url=http://www.the-philosopher.co.uk/good&evil.htm |title=Good and Evil in Chinese Philosophy |url-status=dead |archive-url=https://web.archive.org/web/20060529010501/http://www.the-philosopher.co.uk/good%26evil.htm |archive-date=2006-05-29 |author=C.W. Chan |journal=The Philosopher |volume=LXXXIV }}</ref><ref>{{cite book|first=Yu-lan|last=Feng|title=History of Chinese Philosophy, Volume II: The Period of Classical Learning (from the Second Century B.C. to the Twentieth Century A.D.|chapter=Origin of Evil|translator-first=Derk|translator-last=Bodde|publisher=[[Princeton University Press]]|location=New Haven, CN|date=1983|isbn=978-0-691-02022-8}}</ref>