 In Chinese philosophy, however, emotions are not necessarily or fully understood as subjective feelings. Nor is it characterized as an irrational or excessive urge of passion that disrupts or challenges rational thinking. Instead, emotions play broad psychological and moral roles in the cultivation of virtue and the political order and stability of society. From this unique Chinese perspective, one can understand that one’s affective interaction with the personal, social, and physical environments constitutes one’s moral agency and an essential property of the interdependent and communal self. For example, Confucius states that the duty of serving one’s parents (filial piety) has no meaning if one does not have genuine affection toward one’s parents (Analects, 2.7) and ritual propriety becomes a blind rule following behavior if one does not have caring heart for others (Analects, 3.3). Mozi (Mozi, 13.1) states that a ruler cannot govern his or her state successfully without understanding the affective dispositions and circumstances of people. That is, emotions are not simply inner subjective feelings but interactive, perceptual, cognitive, motivational, and affective states of the mind in their constant dealings with the world that in itself is affectively constituted and embedded. As Virág (2017: 194) states, emotions in early Chinese philosophy “did not simply represent the individual realm of subjective experience” but constitute “the crucial interface between self and the world, mind and cosmos”. Cheng (2001: 79) captures this holistic and interactive viewpoint with a broad notion of the mind in Chinese philosophy. 