 He (1995) characterizes this semantic duality of qing as an intriguing combination of the two contrastive properties of qing: qing is understood partially as a subjective inner state and partially as an objective and external state of affairs. He argues that the two meanings of qing poses a conceptual conflict only under the exclusive and dichotomous schemes of Western philosophy, i.e., the distinction between the inner-subjective-psychological mind and the outer-objective-material world and the contrastive or confrontational relation between emotion and reason. He states (1995: 183) that 