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In contemporary language, simplified possible approach to Christian agapè, forgetting
Chinese (XHC, 963), the term has retained its that, far from referring to a divine source, the
sense of goodness, either seen as a defining love that Confucius speaks of is completely

individual quality, or “in action”, namely in human, rooted in the affective and emotional
governance. It is part of the many disyllabic dimension of man and in the relationship of
words that indicate everything that can be reciprocity.” (Cheng 2001, 50)
noble in the attitude towards others: Therefore, far from being a rigid
“compassion” (ren'ai 仁愛), “mercy, concept, ren is transmitted, received and

indulgence” (renci 仁慈), “generosity” retransmitted according to the affective (and
(renhou 仁 厚 ), “(character of) justice” (renyi intellectual) structure of the one who, speaking
仁義) etc. Also in the contemporary language, in general terms, is in a deliberate process of

there is the expression renren Junzi 仁人君子 improving his own condition to be human, not
(lit. “chosen man who is humane”). If the abstractly, but in indispensable relation with
contemporary Chinese language allows such another. It is the state of humanity not as a
associations, for reasons of emphasis, we tangible goal, certainly once it has been
consider humanity itself (ren) to be one of the consumed, but on an ideal level. Instead, it is a

intrinsic qualities of the ideal human model perpetual uncertainty of not having done
Junzi 君子 (“Chosen Man”). enough. We do not allow ourselves to
Furthermore, renzheng 仁政 (lit. understand the ren here as a kind of “missing

“humane governance”) can be translated as piece” (or deficient, but recoverable), always
“gentle/humane political measures”. The different depending on the actor, but essential
example that the dictionary offers is for the moral improvement of everyone.
unspeakable, ideologizing, and towards whom According to Zygmunt Bauman, this state of
humane political measures should not be mind is expressed as follows: “The moral self is

applied. a self eternally haunted by the suspicion that it is
A nuanced translation of the term ren, not moral enough” (Bauman 2000, 89). Bauman
however, is only an introduction for what also says: “Our collective moral responsibility,

follows, namely its contextual and particular like the moral responsibility of each of us,
understanding, with didactic purpose. Anne swims in the waters of uncertainty. Uncertainty
Cheng puts it plainly: “Although Confucius has always been the homeland of the moral
constantly speaks of the ren, he avoids giving it option (…).” (Bauman 2000, 241)
an explicit and therefore limiting definition. To Returning to the etymology, we now

the questions of his students, he answers with look at the character man (ren 人 ) as a sign of the
successive nuances and, like a good teacher, yet unmanifest humanity. Not unity and
depending on the interlocutor he has in front of individuality, but simply latency of humanity,

him. To the disciple Fan Chi 樊遲 he answers: or, in the words of Anna Cheng, of humanness.
“Ren means to love the other” (XII, 22). It has Entered into relationship, set in motion, ren-
often been desired to see in this phrase, man becomes ren-humanity – not an immobile
especially with the arrival of the missionaries, a state, a new qualitative state of a homogeneous

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