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School of Names
School of Names
Chinese	名家
Hanyu Pinyin
Transcriptions
Standard Mandarin
Hanyu Pinyin	Míngjiā
Bopomofo	ㄇㄧㄥˊ ㄐㄧㄚ
Wade–Giles	Ming2-chia1
Yue: Cantonese
Jyutping	Ming4 gaa1
Alternative Chinese name
Chinese	形名家
Literal meaning	School of forms and names
Hanyu Pinyin
Transcriptions
Standard Mandarin
Hanyu Pinyin	Xíngmíngjiā
Bopomofo	ㄒㄧㄥˊ ㄇㄧㄥˊ ㄐㄧㄚ
Wade–Giles	Hsing2-ming2-chia1
Yue: Cantonese
Jyutping	Jing4 ming4 gaa1

The School of Names, or School of Forms and Names,^[1] was school of Chinese philosophy that grew out of Mohism. Sometimes termed Logicians or Sophists modernly, Han scholars used it in reference to figures earlier termed Disputers in the Zhuangzi, as a view seemingly dating back to the Warring States period (c. 479 – 221 BC). Although not a unified movement like the Mohists, it more or less represents an actual social category of early debaters. Figures associated with it include Deng Xi, Yin Wen, Hui Shi, and Gongsun Long.^[2] A contemporary of Confucius and the younger Mozi, Deng Xi, associated with litigation, is taken by Liu Xiang as the originator of the principle of xíngmíng, or ensuring that ministers' deeds (xing) harmonized with their words (ming).^[3]

Overview

The earliest literary occurrence for xingming is in the Zhan Guo Ce, in reference to what would become known as the School of Names, amongst other more modern terms. The philosophy of the Logicians is often considered to be akin to those of the sophists or of the dialecticians. Joseph Needham notes that their works have been lost, except for the partially preserved oeuvre of Gongsun Long, and the paradoxes of Chapter 33 of the Zhuangzi.^[4] Needham considers the disappearance of the greater part of Gongsun Long's work one of the worst losses in the ancient Chinese books, as what remains is said to reach the highest point of ancient Chinese philosophical writing.^[1]

One of the few surviving lines from the school, "a one-foot stick, every day take away half of it, in a myriad ages it will not be exhausted", resembles Zeno's paradoxes. However, some of their other aphorisms seem contradictory or unclear when taken out of context, for example, "dogs are not hounds".^[5] They were opposed by the Later Mohists for their paradoxes.^[6] As with the Legalists, Sinologist Kidder Smith highlights the mixed posthumous reception received by the school of names, many of whome, despite the term sophists, were also administrators.^[7]

Shen Buhai

In the Han dynasty secretaries of government who had charge of the records of decisions in criminal matters would come to be called called xingming. The Han-era scholars Sima Qian (c. 145 – c. 86 BC) and Liu Xiang (77–6 BC) attribute it to the Legalist doctrine of Shen Buhai (400 – c. 337 BC).^[8] Shen actually used the older, more philosophically common equivalent, ming-shi, or name and reality, linking the "Legalist doctrine of names" with the debates of the school of names.^[9]^[10] Such discussions are also prominent in the Han Feizi.^[11]

Ming ('name') sometimes has the sense of "speech", so as to compare the statements of an aspiring officer with the reality of his actions—or of "reputation", again compared with real conduct (xing 'form' or shi 'reality').^[12] Two anecdotes in the Han Feizi provide examples—member of the School of Names Ni Yue argued that a white horse is not a horse, and defeated all debaters, but was still tolled at the gate. In another, the chief minister of Yan pretended to see a white horse dash out the gate. All of his subordinates denied having seen anything, save one, who ran out after it and returned claiming to have seen it, and was thereby identified as a flatterer.^[13]

Shen Buhai's personnel control, or rectification of names such as titles thereby worked for "strict performance control" correlating claims, performances and posts.^[14] It would become a central tenet of both Legalist statecraft and its Huang–Lao derivatives. Rather than having to look for "good" men, mingshi or xingming can seek the right man for a particular post, though doing so implies a total organizational knowledge of the regime.^[15] More simply though, it can allow ministers to "name" themselves through accounts of specific cost and time frame, leaving their definition to competing ministers. Claims or utterances "bind the speaker to the realization a job". This was the doctrine favoured by Han Fei, with subtle differences. Favouring exactness, it combats the tendency to promise too much. The correct articulation of ming is considered crucial to the realization of projects.^[16]

References

Citations

^ ^a ^b Needham & Wang 1956, p. 185.
^ Fraser 2017.
^ Cua, Antonio S. (2013), Encyclopedia of Chinese Philosophy, Routledge, p. 492, ISBN 978-1-135-36748-0 – via Google Books
^ Needham & Wang 1956, p. 697.
^ Fraser 2017, Paradoxes.
^ Van Norden 2011, p. 111.
^ Smith, Kidder; Tan, Sima (2003), "Sima Tan and the Invention of Daoism, "Legalism," "et cetera"", The Journal of Asian Studies, 62 (1): 141–144, doi:10.2307/3096138, JSTOR 3096138
^ Creel 1982, pp. 72, 80, 103–104; Creel 1959, pp. 199–200; Makeham 1990, pp. 91–92.
^ Makeham 1990, pp. 87, 89.
^ Watson, Burton (1964), Han Fei Tzu: Basic Writings (PDF), Columbia University Press, pp. 1–11 – via University of Hawaiʻi
^ Csikszentmihalyi, Mark (1997), "Chia I's "Techniques of the Tao" and the Han Confucian Appropriation of Technical Discourse", Asia Major, 10 (1/2): 49–67, ISSN 0004-4482, JSTOR 41645528
^ Creel 1982, p. 83; Creel 1959, p. 203; Lewis 1999, p. 33.
^ Lewis 1999, p. 33.
^ Hansen 2000, p. 359.
^ Makeham 1994, p. 67; Creel 1974, p. 57.
^ Makeham 1990, p. 91; Lewis 1999, p. 33; Goldin 2013, p. 9.

Sources

Creel, Herrlee Glessner (1982), What Is Taoism?: And Other Studies in Chinese Cultural History, University of Chicago Press, ISBN 978-0-226-12047-8 – via Google Books
——— (1959), "The Meaning of Hsing-Ming", in Egerod, Søren; Glahn, Else (eds.), Sinological studies dedicated to Bernhard Karlgren on his seventieth birthday, Copenhagen, OCLC 2172864{{citation}}: CS1 maint: location missing publisher (link)
——— (1974), Shen Pu-hai: a Chinese political philosopher of the fourth century B.C., University of Chicago Press, ISBN 978-0-226-12027-0
Fraser, Chris. "School of Names". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy (Spring 2017 ed.). Stanford University Press.
Graham, A. C. (1993), Disputers of the Tao: Philosophical Argument in Ancient China, La Salle: Open Court, ISBN 978-0-812-69087-3
Goldin, Paul R. (2013), "Han Fei and the Han Feizi", Dao Companion to the Philosophy of Han Fei (PDF), Springer, ISBN 978-9-400-74318-2 – via the University of Pennsylvania
Lewis, Mark Edward (1999), Writing and authority in early China, Albany: State University of New York Press, ISBN 978-0-791-44113-8
Needham, Joseph; Wang, Ling (1991) [1956], Science and Civilisation in China: History of Scientific Thought, vol. 2, Cambridge University Press, ISBN 978-0-521-05800-1
Hansen, Chad (2009) [2000], "The School of Names: Linguistic Analysis in China", A Daoist Theory of Chinese Thought: a Philosophical Interpretation, Oxford University Press, pp. 233–264, ISBN 978-0-195-13419-3
Makeham, John (1994), Name and Actuality in Early Chinese Thought, State University of New York Press, ISBN 978-0-791-41984-7 – via Google Books
——— (1990), "The Legalist Concept of Hsing-Ming: an Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts", Monumenta Serica, 39: 87–114, doi:10.1080/02549948.1990.11731214, ISSN 0254-9948, JSTOR 40726902
Solomon, Bernard S. (2013), On the School of Names in Ancient China, Sankt Augustin: Institut Monumenta Serica, ISBN 978-3-805-00610-1
Reding, Jean-Paul (1985), Les fondements philosophiques de la rhétorique chez les sophistes grecs et chez les sophistes chinois (in French), P. Lang, ISBN 978-3-261-04073-2
Van Norden, Bryan W. (2011), Introduction to Classical Chinese Philosophy, Indianapolis, IN: Hackett, ISBN 978-1-603-84615-8 – via Google Books