 At the center of this broad, interactive, and holistic understanding of the mind and emotions in Chinese philosophical traditions, one can observe a unique notion of qing (情). Qing is commonly understood, in modern Chinese, as affective states of the mind but, in classical Chinese philosophy, it is neither contrasted with cognitive states nor distinguished from intellectual functions of the mind (Marchal 2013; Perkins 2002; Wong 1991). Specifically, in early Chinese philosophy, qing refers to a broad category of objective properties of the world and their interaction with the mind resulting in diverse forms of psychological states such as feelings, motivations, desires and hopes. It means nature, essence, reality, situations, and circumstances, as well as affective dispositions and interactive reactions (Bruya 2003; Eifring 2004b; Graham 1990; Harbsmeier 2004; Hansen 1995; Puett 2004; Seok 2013). Qing’s broad semantic scope can be summarized as one’s concrete understanding of the world, living sense of reality, and realization of the interdependent and interactive self that resonates with others and their circumstances. That is, qing is not simply subjective feelings that resides in a private, solipsistic mind but a comprehensive mode of one’s conative, cognitive, intentional and embodied dealings with the world.