 Qing, in modern Chinese, means emotions and subjective feelings. 感情 (ganqing) means feeling and 情绪 (qingxu) means affective mood. In early Chinese texts in the pre-Han (500 to 200 BCE) period, however, the term qing does not always refers to emotional states of the mind. It can mean real facts, truth, or essence that does not seem to have any relation to inner subjective states of the mind. Graham (1990: 59–65) argues that, in pre-Han literature, qing should not be understood as “passions”. Instead, it should be understood as “the facts” or what is “genuine”. Although in some texts, the Xunzi, for instance, qing is used in the contexts of feelings and emotions, in other texts, such as the Mozi and the Sunzi bingfa (孫子兵法 the Art of War), it means essence, nature, genuineness, situation, and reality with little semantic affinity to emotions or subjective feelings. For this reason, many sinologists and comparative philosophers (Bruya 2003; Eifring 2004b; Graham 1990; Hansen 1995; Harbsmeier 2004; Middendorf 2008; Puett 2004; Virág 2017) discuss the polysemy of qing in early Chinese texts and analyze its peculiar patterns of emergence and development in the pre-Han period. Regarding the meaning of qing in pre-Han texts, Graham (1990: 59) states that “As a noun it [qing] means ‘the facts’…, as an adjective ‘genuine’…, as an adverb ‘genuinely’”. By following Graham’s (1990) interpretation of qing, Eifring (2019: 190) develops a non-psychological interpretation of qing (i.e., qing as nature, essence, or genuineness) in pre-Han Confucian and Daoist texts. He states that 