 Bruya (2003) reports that, in many pre-Han texts, qing refers to affective states of the mind. Although he does not disagree with Graham (1990) that qing, in some contexts of pre-Han literature, means nature, essence, or genuineness of things, he points out that qing also means feelings or emotions in other contexts. In fact, qing is closely related to affective states in several pre-Han texts such as the Mencius and the Xunzi. He states that “the defining of ‘qing’ in terms of emotions can be now be seen explicitly as early as Mencius…” and argues that the “implicit early cosmology of spontaneous interrelation among things (humans included)” is in the background of the polysemous nature of qing (Bruya 2003: 163). He explains that qing has at least two different meanings, one being facts or situations and the other being feelings and emotions. However the two meanings, although contrastive or distinctive, are not necessarily incommensurable or incomparable to each other because qing has “implicit emotional overtones in early usage” and these implicit connections between the two meanings became apparent and explicit in Chinese texts in the late Warring States period such as the Mencius and the Xunzi (Bruya 2003: 152n3). According to him, the gradual transition or perhaps transformation from the onto-objective pole (i.e., qing as nature or reality) to psycho-subjective pole (i.e, qing as an interactive psychological state of the mind) of qing took place in Mencius’s period and clearly observed in the Xunzi. He (2003: 169) states that 