 Many Chinese philosophers discuss qing and its interactive responsiveness and affective sensitivity as a core foundation of moral agency and the communal self. Confucius explains that the virtue of ren (benevolence, compassion) is based on one’s love for others (one’s other-caring emotion) and xiao (filial piety) comes out of one’s genuine feeling for one’s parents (Analects, 2.7, 3.3). Mozi talks about impartial caring (jian ai) (Mozi, 16.2). Laozi asks for loving kindness and non-contention toward others (Laozi, 67, 68) and Zhuangzi focuses on our inborn nature and spontaneous affective dispositions (Zhuangzi, 24.1). Mencius’s four moral sprouts (siduan 四端) are innate emotional inclinations deeply rooted in the moral mind (Mencius 2A6). Xunzi’s discussion of self-cultivation through ritual and music focuses on the affective and interactive sensitivity of the mind (Xunzi, Chs. 19, 20; Sung 2012; Wang 2015). The same affective approach to the mind and morality can be witnessed in Neo-Confucian philosophy and contemporary Chinese philosophy, for example, in Zhu Xi’s discussion of Mencius’s moral sprouts (siduan) (Marchal 2013; Zhu 2011) and Wang Yangming’s discussion of xin (心the heart-mind) and liangzhi (moral awareness or conscience) (Lu 2019; Wang 1963). In his theory of emotion as foundational substance (qing benti lun 情本體論), a renowned contemporary Chinese philosopher Li Zehou (1998) takes qing as the foundational substance (benti 本體) of morality and humanity.