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Chinese Culture
of Intelligence
Keping Wang
Chinese Culture of Intelligence
 Keping Wang

Chinese Culture
of Intelligence
Keping Wang
Chinese Academy of Social Sciences
Beijing, China

ISBN 978-981-13-3172-5 ISBN 978-981-13-3173-2 (eBook)

https://doi.org/10.1007/978-981-13-3173-2

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 Preface

The new millennium witnesses the rejuvenation or renaissance of China

with her increasing impact in more areas across the world. Accordingly,
there arise a number of such assumptions as China model, China erec-
tion, China collapse, and China threat. Observed and articulated from
different angles for different purposes, they are all set out to be some-
what eye-catching, thought-provoking, anxiety-hatching, or fear-­ raising.
In order to render these disputable and paradoxical scenarios more
substantial and justifiable rather than sensational and confusing, a vari-
ety of approaches are called for to find out what really matters behind the
Chinese way of thinking and doing from the past to the present. One of
them, in my view, seems to be more fruitful than any others in a cognitive
sense. It is based on Chinese culture of intelligence as is reasonably verified
by virtue of my working contact with many colleagues from the West, and
my teaching experience in some universities overseas. The core substance
of such culture consists in Chinese ideals and philosophical ponderings, all
preoccupied with the Way (Dao) of heaven and human, the expectation of
ecumenism via harmonism, the virtue of sageliness within and kingliness
without, the telos of keeping the country in peace and its people at ease,
the humane governance through wise leadership, the rationale of appropri-
ate inheritance and innovation, the theorem of character building through
education, the approach to aesthetic contemplation, and so forth. This
book is intended to have a second reflection on them with due consider-
ation of their historical relevance to the human condition and the global
issues at large.

v
vi    Preface

Incidentally, what is noteworthy is the notion of wen hua qua cul-

ture in Chinese tradition. It is the shortened form of ren wen jiao hua.
Originally it means to enlighten, cultivate, and moralize persons by
means of education in rites and music (li yue) apart from the classics by
ancient thinkers. As noted in early history, rites (li) used to stand for
legal rules, social institutions, ceremonial rituals, and codes of conduct,
which were designed and regulated to impose on personal cultivation
and citizenship from without. Music was then a trinity of arts as it was
integrated with poetry and dance. It would be performed in accord with
rites and their specific requirements, and deployed to facilitate character
building and human fulfillment from within. Naturally it was supposed
to realize these teleological aims through joy-conscious recreation and
appreciation as well.
This being the case, what Chinese culture (wen hua) implies is more
corresponding to its Hellenic counterpart (paideia). It is by nature mul-
ti-dimensional and multi-functional. Say, it is related not only to the con-
tinuing evolution of philosophical, pedagogical, and artistic thoughts,
but also to the historical sedimentation of social ethos, spiritual pursuit,
and national mentality. All this is, explicitly and implicitly, embodied in
the political, economic, ideological, ethical, and other practical domains.
As discerned in these domains ever since the New Culture Movement
(i.e., the Westernization) launched in the early twentieth century, the
positive aspects would provide Chinese citizens with an inexhaustible
fountainhead of initiative and spirituality and motivate them to work
hard toward the long-term goals and dreams for a just society, a pros-
perous state, and a good life altogether. Instead, the negative aspects
would lead them to pin down the endogenous shortcomings, shrug off
the redundant components, and hanker after other alternatives with par-
ticular reference to the Western counterpart. It thus helps promote the
pragmatic conception of transformational creation or transformational
creation among the Chinese practitioners at confrontation with moder-
nity in the past century or so.
In brief, this volume is schemed to reconsider some cultural ideals
along with some leading thinkers ranging from antiquity to modernity in
China. The reconsideration is to be carried out from a transcultural per-
spective against the background of both globalization and glocalization
at home and abroad. As widely acknowledged in the recent period, trans-
cultural approach is comparative and interactive in essence. It is hereby
 Preface    vii

employed to explore the cardinal features, including differences and sim-

ilarities, of more than two target cultures in striking contrast. Very often
than not, it tends to take up the other culture (s) as a mirror to show
up the merits and demerits of the endogenous heritage. Further on, it
is claimed to attain an in-depth understanding of the chosen objects
through comparative analysis and draw out complementary possibilities
for the sake of transformational creation via selective innovation.
Conducted as a thematic inquiry, this book will look specifically into
such conceptual entities and thinking strategies as heaven-human one-
ness, the meeting of East and West, harmonization without being pat-
ternized, all under heaven as a genre of ecumenism through harmonism,
cultivating wisdom for a good life, ancient quarrel over music, gentle
and kind character building by poetry education, poetic wisdom in Zen
enlightenment, moralistic poetics in Neo-Confucianism, the poetic state
par excellence, transcultural pursuit of the Overman, pragmatic reason in
view of anthropo-historical ontology, emotional root of aesthetic meta-
physics, sublime poetics of Māratic type, experience of appreciating land-
scape, art as sedimentation in a trifold linkage, and so forth. During the
process, it will expose some theoretical hypotheses with reference to the
interaction and synthesis between Chinese and Western doctrines. In a
word, what is to be discussed herein attempts to rediscover the old in
order to perceive the new in light of the historical union of the past, the
present, and the future.
These discussions comprise 17 essays in all. Some are written recently
for international symposiums. Others are partly reproduced out of the
papers I have contributed to the journals and books over the past dec-
ade, which are published by such bodies as Ashgate, Blackwell, China
Social Sciences, Fudan University, Rodopi, Springer, University of
Sydney, University of Hawaii, and so on. Most of them were initially pre-
sented at international conferences organized by universities or societies
across Europe, America, Australia, Asia, and Africa. Afterward they were
further developed and formulated as a result of the comments and que-
ries collected on those rewarding roundtable and panel sessions. When
fitted into this volume, they are all subject to further clarifications, modi-
fications, and additions regarding certain arguments in question.
I would like hereby tender my tremendous appreciation to Ms. Wang
Lin, editor from Foreign Language Teaching and Research Press, who
has kindly helped me contact with the renowned Palgrave Macmillan
viii    Preface

under Springer. Moreover, I am feeling very much obliged to express my

sincere thanks to Ms. Sara Crowley-Vigneau, the editor from the pub-
lisher, for her professional and impressive patience that has made this
publication possible within such a short span of time. It goes without
saying that I am personably responsible for any deficits left in this work.

Beijing, China Keping Wang

 Acknowledgements

I would first of all like to express my great appreciation to all the col-
leagues at home and abroad who have encouraged me to write more in
English about Chinese thoughts related to the theoretical and practi-
cal spheres from a transcultural perspective. An offhanded list of them
includes, for instance, Li Zehou, Ru Xin, and Yao Jiehou from China,
Roger Aims, Rick Benitez, Nicholas Bunnin, David Cooper, Stephen
Halliwell, Richard Lynn, Karl-Heinz Pohl, Joseph Margolis, Wolfgang
Welsch, Robert Wilkinson, late Professor Herbert Mainusch, and Dr.
Sonja Servomaa, among many others from overseas. Meanwhile, I am
feeling so grateful to their advices and observations from which I have
gained so much.
I would also like to extend my gratitude to the postgraduates and
other participants in the seminars and presentations I have offered at
Beijing International Studies University, Graduate School of Chinese
Academy of Social Sciences, the Bureau of Foreign Languages on
behalf of the Publicity Office of the State Council, University of Sydney,
Sciences Politiques Bordeaux et al. Some of the participants are either
government officials or professional journalists from many countries over
Asia, Africa and, Europe and South America. Their active engagement
and critical reflection have motivated me to make more efforts to recon-
sider some topics as part of my research.
Finally, my deepest thanks go to my wife, Professor Li Zhongze, and
my daughter, Lindsey, for their devoted support and timely help. They
have managed to let me concentrate on the project alone in an amiable

ix
x    Acknowledgements

and rewarding atmosphere. Our free discussions and their cross-ques-

tioning inquiries at the dinner table have always inspired me to think
over what is concerned about during my working process.
Praise for Chinese Culture of Intelligence

“Since the days of Lin Yutang and his wonderful books My Country and
My People and The Importance of Living (1935 and 1937), there seems
to be a lack of comprehensive interpretations of Chinese culture for the
Westerner. Keping Wang’s Chinese Culture of Intelligence can be seen as
an attempt to fill this lacuna. His inspiring book highlights some Chinese
cultural ideals and their relevance to the human condition from a mod-
ern transcultural perspective. It reconsiders such fundamentals as the
human-nature relationship, the ideal of harmony, character cultivation,
the role of poetry and music, Zen Buddhist views and many more of the
intriguing aspects of Chinese culture that have not lost their relevance
today. Keping Wang’s book provides insights into what really matters
behind the Chinese mode of thinking and doing from the past to the
present. And so we discover that Chinese culture, yet so little understood
in the West, still can teach us a lot—as way of life.”
—Karl-Heinz Pohl, Professor, Sinology Department, Trier University,
Germany

“This marvelous book considers the dramatic, complex renaissance of

China in the 21st century and offers a deeply humane and ecumenical
perspective. Beginning from the most basic Heaven-human relations,
Professor Wang describes the place of the human being in the world, and
a response to our situation that emphasizes cultivation of wisdom. The
vision of self-cultivation is then extended in such a way that the practical

xi
xii    PRAISE FOR CHINESE CULTURE OF INTELLIGENCE

application of poetics, with all its far-reaching capabilities, holds out an

elegant, if subtle, hope for the future. The outlook is both intimately
Chinese and eminently transcultural at the same time, a testament to
Professor Wang’s wide experience in history, philosophy and aesthetics.”
—Rick Benitez, Professor, Department of Philosophy,
University of Sydney, Australia
 Contents

1 A Rediscovery of Heaven-Human Oneness 1

1.1 The Threefold Significance 2
1.2 The Two-Dimensional Orientation 13
1.3 A Pragmatic Alternative 20

2 What Matters Behind Ecumenism? 25

2.1 “All Under Heaven” and Its Historical
Implementation 26
2.2 Ecumenism as an Alternative 29
2.3 Harmonism as the Key Drive 35

3 Harmonization Without Being Patternized 47

3.1 The Meeting of East and West 48
3.2 Harmony Versus Uniformity 52
3.3 The Need of a New Philosophos Poiesis 59

4 The Dao of Human Existence 65

4.1 Frame of Reference: The Dao of Man, Heaven,
and the Sage 67
4.2 Pursuit of Sageliness: Practical and Sagely Wisdom 72
4.3 Path to Freedom: Attitudes Toward Life and Death 79

xiii
xiv    Contents

5 A Symbolic Way of Thinking Through Fables 85

5.1 The Peng and Happy Excursion to the Infinite 87
5.2 The Butterfly and Self-Emancipation 100

6 Two Models of Cultivating Wisdom for a Good Life 107

6.1 The Beauty Ladder 108
6.2 The Mind-Heart Excursion 115
6.3 Comparative Models of Cultivation 124

7 Poetic Wisdom in Zen Enlightenment 135

7.1 Revelation from Natural Scenes 136
7.2 Natural Spontaneity as a Psychical Path 140
7.3 A Poetic Way of Zen Enlightenment 147
7.4 The Realm of Sūnyatā as Beauty 157

8 A New Ideal and Transcultural Pursuit 163

8.1 The Cultural Ideal and the Pagoda Allegory 163
8.2 The Transcultural Pursuit and the Transformed
Overman 168
8.3 A Second Reflection and a Threefold Process Strategy 173

9 A Transformational Creation of Pragmatic Reason 183

9.1 The First Argument 185
9.2 The Second Argument 192
9.3 A Philosophical Alternative 199
9.4 Li’s Sui Generis World-Picture 211

10 A Manifold Expectation of Poetry 217

10.1 Poetry as a Special Social Discourse 218
10.2 Poetry as a Unique Aesthetic Discourse 221
10.3 Poetry as a Particular Moral Discourse 230

11 A Debate on the Function of Music 235

11.1 Against Music: Mozi’s Negative Utilitarianism 237
11.2 For Music: Xunzi’s Positive Utilitarianism 242
11.3 A Reconsideration of the Opposing Views 248
 Contents    xv

12 A Critical Illumination of Poetic Styles 253

12.1 The Literary Development: Form and Style 255
12.2 Artistic Creation: Proper Inclusiveness
and Holistic Vision 262
12.3 Stylistic Paradigms: Naturalness, Gracefulness,
and Elegance 269

13 A Moralistic View of Poetry 277

13.1 Conformity to the Moral Principle a Priori 278
13.2 A Bi-polarized Treatment of the Guofeng 285
13.3 Second Reflection on “Having no Depraved Thoughts” 294

14 Between Chinese and Western Aesthetics 303

14.1 Fragmentary Elaboration of Western Aesthetics 306
14.2 Systematic Construction of Aesthetics as a Discipline 309
14.3 Theoretical Incorporation Through East-West
Interaction 311
14.4 Cross-Disciplinary and Comprehensive Practice
of Art Education 314
14.5 Transcultural Pondering in View of Cultural Origins 317

15 Aesthetic Criticism of Transculturality 323

15.1 Beyond East and West: A Transcultural Transformation 324
15.2 Aesthetic Education as a Critical Necessity
(Meiyu Shuo) 329
15.3 Art as a Refuge from Suffering (Jietuo Shuo) 335
15.4 Art as Aesthetic Play for Freedom (Youxi Shuo) 340
15.5 The Artist as Creative Genius (Tiancai Shuo) 342
15.6 The Refined as the Second Form (Gu-ya Shuo) 345
15.7 The Theory of Poetic State par Excellence (Jingjie Shuo) 349

16 A Sublime Poetics of Māratic Type 361

16.1 Historical Significance in Perspective 362
16.2 The Māratic School and the Māra Allegory 367
16.3 Dismantling the Old While Establishing the New 374
16.4 A Tentative Observation 390
xvi    Contents

17 An Escalated Experience of Appreciating Nature 393

17.1 Three Levels of Aesthetic Experience 394
17.2 Aesthetic Effects of Heaven-Human Oneness 399

18 Art as Sedimentation 405

18.1 Art as Sedimentation 406
18.2 A Critical Pondering 411
18.3 A Methodological Reflection 418

Chinese Materials 425

Author Index 437

Subject Index 443

 List of Figures

Fig. 8.1 The pagoda allegory 165

Fig. 8.2 The blueprint 174

xvii
 CHAPTER 1

A Rediscovery of Heaven-Human Oneness

Man is fallen; nature is erect, and serves as a differential thermome-

ter, detecting the presence or absence of the divine sentiment in man.
(Ralph Waldo Emerson)

It is chiefly due to the eco-environmental pressure that people tend to

be more concerned with the interaction between nature and humankind.
The history of Chinese intelligence witnesses a constant probe into the
chiasmic encounters between heaven (tian) and human (ren), which is
conducive to a core conception of heaven-human oneness (tian ren he
yi) as the general ethos of Chinese philosophy. The polysemy of the con-
ception is extended along with the passage of time according to the soci-
ocultural context. At the present-day stage, the tendency to rediscover
the relevance of heaven-human oneness is conducted by reading new
and even modern messages into the old conception as such. It has con-
sequently become an open-ended activity, inviting a second reflection on
its hidden universality for the common good.
This discussion attempts to expose the essential bearings and relevance
of heaven-human oneness by tracing back to its historical line of thought
with reference to updated reinterpretations. The whole argument is
intended to cover the following three sub-topics: the threefold signifi-
cance, the two-dimensional orientation, and a pragmatic alternative.

© Foreign Language Teaching and Research Publishing Co., Ltd. 2019 1

K. Wang, Chinese Culture of Intelligence,
https://doi.org/10.1007/978-981-13-3173-2_1
2 K. WANG

1.1  The Threefold Significance

Chinese culture was originated from a nomadic tradition followed by
an agricultural counterpart. This being the case, heaven was worshiped
because it was seen to be both a dominant force and a dependent means
in terms of food production and human survival. According to the antiq-
uities, heaven is above, and earth is below, thus making up the universe
or Nature as a whole, in which all things or beings are begotten and
conserved. Hence, the tri-party interaction has been the focus of con-
sideration in Chinese thought from ancient to present. Confucianism,
for instance, is preoccupied with san cai as “three basic substances” that
involve tian as heaven, di as earth, and ren as human; and Daoism is
concerned with si da as “four great parts” that comprise tian, di, ren,
and dao (tao). It is owing to shamanistic or magic heritage that tian is
regarded as embodiment of a divine mandate and thus conceptualized
for the Lord of Heaven. Yet, the Lord of Heaven stays and communi-
cates with humans, things, tribes, or societies through magic force.
It is neither beyond the empirical domain nor personified into a tran-
scendental power like the Christian God. This is why tian as heaven and
ren as human are interacted with each other so closely that the concep-
tion of oneness between the two came into shape in pre-Qin period.
Speaking generally, the conception itself can be dated back to Mencius
(c. 372–289 B.C.) and Zhuangzi (c. 369–286 B.C.), further developed
by Dong Zhongshu (179–104 B.C.), and metaphysically moralized by
Neo-Confucianism in the Song Dynasty especially from eleventh to thir-
teenth centuries A.D. Along with the passage of time, the idea of tian is
extended into a cluster of concepts, such as tiandi (Heaven and Earth),
tianming (the mandate of Heaven), tianyi (the will of Heaven), tiandao
(the way of Heaven), xianxia (the land under Heaven), and among
many others. I hereby look into three of them that I think are more
important and relevant to the general concern of humankind nowadays.
They are tiandi as Nature, tiandao as the Heavenly Way, and tianxia
as all under heaven, thus consisting of the threefold significance in the
Chinese notion of heaven-human oneness.

1.1.1  Tiandi and Its Naturalistic Aspects

The literal translation of tiandi is “heaven and earth” that make up the
universe or Nature as a whole. The use of the term is of high frequency
 1 A REDISCOVERY OF HEAVEN-HUMAN ONENESS 3

in many Chinese classics, and almost always set in a context where

Nature and humankind are interrelated.
In the book of Zhuangzi (Chuang-tzu), for instance, we read the fol-
lowing: “Heaven and Earth and I came into existence together, and the
myriad things with me are one.”1 “Heaven and Earth have great beauty
but remain in silence…. The myriad things have perfect principles but
say nothing of them. The sage is a person who is in pursuit of the great
beauty and the perfect principles.”2 Heaven and Earth are the producer
of the myriad things (wanwu). The myriad things take shelter in Heaven
and Earth. They all gather together to form up the entirety of Nature
that is then synthesized with humankind into oneness. By such oneness,
Zhuangzi tries to equalize all things and justify his principle of making
no distinction, for he believes that the cosmic order or harmony is to
be attained in no other way than this. In many cases, he advises those
who attempt to pursue the Dao of absolute freedom and independent
personality to follow the course of Nature. This is not simply because
Nature operates characteristically in spontaneity or naturalness (zi ran
er ran), but because Nature also has great beauty and virtuous silence.
Under such circumstances, Nature is not only the place to live and act,
but also the object for aesthetic appreciation. Accordingly, the sage as the
idealized personality in Daoism is not merely part of Nature, but the dis-
coverer of natural beauty as well. As is discerned in The Happy Excursion
and other chapters, Zhuangzi tenders much credit to the aesthetic value
of natural beauty owing to its nourishment of spiritual freedom. He is in
fact ready to embrace the natural but reject the artificial. Thus, on many
occasions he bestows the natural with joyous charm whereas the artificial
with evil distortion, for instance, the bull tamed by man for plowing. All
this leads to his philosophizing of aesthetic naturalism.
When it comes to Dong Zhongshu’s Rich Dews in Spring and
Autumn (Chunqiu fanlu), the natural beauty is said to embody the
harmony of Heaven and Earth, and anyone who has a peaceful mind

1 Cf. Zhuangzi, “On the Equality of Things,” in A Taoist Classic: Chuang-tzu (trans.

Fung Yu-lan, Beijing: Foreign Languages Press, 1989), p. 49.

2 Cf. Zhuangzi, Zhi bei you [Intelligence Traveling Northward], in Chen Guying (ed.),

Zhuangzi jinzhu jinyi [Zhuangzi Newly Annotated and Paraphrased] (Beijing: Zhonghua
shuju, 1983), p. 563.
4 K. WANG

and right conduct is able to nourish his body by means of this beauty.3
In a rather affectionate tone, Dong assumes that Nature is the “grand-
father of man,” making man as man as it bears the virtue of humane-
ness or benevolence (ren).4 It follows that Nature and man share a strong
resemblance. For example, Nature has the sun and the moon, man has
the left and right eye; Nature has four seasons, and man has four limbs;
and Nature has four kinds of emotional power such as joy revealed in
spring, happiness in summer, anger in autumn, sorrow in winter, and so
is the case with man. Nature and man are therefore one in a classificatory
sense. Accordingly, there arises a harmonious order when man identifies
himself with Nature. There arises terrible disorder when man separates
himself from Nature.5 The above comparison is ostensibly far-fetched and
logically ridiculous. But, it aims to remind humankind of their depend-
ent position and inborn connection with Nature. The emphasis on the
strong resemblance between Nature and man is not meaningless at all
since it serves at least to let man attend to Nature as much as he attends
to himself. This is hopefully conducive to necessary respect and emo-
tional caring for Nature. Historically, Dong is the first to coin the con-
cept of heaven-human oneness that is seen as a milestone regarding the
relations between Nature and humankind in Chinese thought. Somewhat
like Zhuangzi, Dong acknowledges the natural beauty underlined by
the principle of proper harmony. But, he finds such beauty beneficial in
a number of ways. It is not merely aesthetically satisfying, but physically
rewarding and morally generating. In other words, it satisfies aesthetic
needs, nurtures the body, and facilitates the becoming of man as man by
its rich resources and varied functions. However, Dong’s preoccupation
like this represents a mystical naturalism. For his approach to the oneness
is essentially based on the school of Yin and Yang, his personification of
Heaven exemplifies a kind of mystification instead of divination, and like-
wise, his contemplation of natural beauty reveals some mystical rapture.

3 Dong Zhongshu, Xun tian zhi dao [Act Upon the Dao of Heaven], in Chunqiu fanlu

[Exuberant Dew of the Spring and Autumn] (Shanghai: Shanghai Guji Press, 1989),
pp. 91–93.
4 Dong Zhongshu, Wei ren zhe tian [Heaven Serves Man], and Wangdao tong san [The

Kingly Way], in Chunqiu fanlu, pp. 64, 67.

5 Dong Zhongshu, Yin Yang yi [The Meaning of Yin and Yang], in Chunqiu fanlu, p. 71.
 1 A REDISCOVERY OF HEAVEN-HUMAN ONENESS 5

Mencius is one of the early Chinese thinkers who promote the

notion of heaven-human oneness. He perceives the above notion mainly
in view of Confucianism. He therefore seeks to maintain a balance by
exposing the reciprocal interaction between the two sides. From a cog-
nitive perspective, Mencius claims that “One who has exhausted his
mental constitution knows his own nature. Knowing his own nature,
he knows Heaven. To preserve his mental constitution, and nourish his
own nature, is the way to serve Heaven.”6 This argument shows how
man and heaven interact with each other. On the part of man in par-
ticular, it requires a sense of mission and more initiative not only to
develop one’s cognitive power and cultivate one’s character, but also
to do one’s utmost for Heaven. As is detected in this context, Heaven
implies abstractly an inborn destiny (tian ming) and substantially the
myriad things (wan wu). What is meant by “to serve Heaven” is related
to fulfilling the inborn destiny and looking after the myriad things. Then,
from a pragmatic viewpoint, Mencius proposes the ideal of “loving peo-
ple and treasuring things” (ren min er ai wu).7 “Loving people” (ren
min) is the result of extending affection from one’s parents to others in
general. “Treasuring things” (ai wu) signifies the caretaking of all things
or beings according to the law of reciprocity. For instance, “If the farm-
ing seasons be not interfered with, the grain will be more than can be
eaten. If close nets are not allowed to enter the pools and ponds, the
fishes and turtles will be more than can be consumed. If the axes and
bills enter the hills and forests only at the proper time, the wood and
timber would be more than can be used.”8 Consequently, things are
protected and multiplied at the same time, and people are, in turn, ena-
bled to enjoy sufficient means and live a reasonably good life. Otherwise,
it would bring about a detrimental outcome of abusing the natural
resources and depriving Nature of generative capacity. This is often met-
aphorically described in Chinese as though a greed-trodden farmer kills
the hen for its eggs.
Among the three thinkers mentioned above, Nature is perceived to
be good and beautiful a priori. Distinguished from Zhuangzi’s preoc-
cupation with aesthetic naturalism and Dong Zhongshu’s concern with

6 Mencius, The Book of Mencius, in The Four Books (trans. James Legge, Changsha: Hunan

Press, 1992), 13.1.

7 Ibid., 13.45.

8 Ibid., 1.4.
6 K. WANG

mystical naturalism, Mencius seems to be in favor of pragmatic natu-

ralism. Relatively, the aesthetic naturalism tends to exaggerate the per-
fect beauty of Nature while ignoring the active role of humankind; the
mystical naturalism tends to reinforce the heaven-human resemblance in
order to project human affection into Nature; and the pragmatic natural-
ism tends to stress the mutual independence and reciprocal interaction
between Nature and humankind so as to secure a balanced development
for the sake of human existence as its ultimate telos.
The 1990s witnessed the revival of the rationale of heaven-human
oneness. It occurred against the background of eco-environmental pres-
sure in China and the world over. Quite some thinkers reexamine the
rationale in order to build up a great awareness of the problematic rela-
tions between human and Nature. They regard Nature as an organic
whole of the cosmic scheme and propose a new operation of heaven-
human oneness for eco-environmental protection in terms of “sus-
tainable development.” In their minds, the organic whole ought to be
taken care of because no part of it is a separated island, and everyone
is accountable for its protection. As for the general objective of sustain-
able development, it is not merely economy-based, but morality-based
because it is also intended for the welfare of later generations of human
race in its entirety.

1.1.2  Tiandao and Its Moralistic Expectations

The Chinese conception of tiandao means the “Heavenly Way” concre-
tized through its counterpart of rendao as the “Human Way.” The for-
mer poses a higher frame of reference for the latter as is directed toward
moral development. This idea can be traced back to The Book of Changes
(Yi jing or I Ching) in the following statement: “The great man is some-
one whose virtue is constant with Heaven and Earth, his brightness with
the sun and the moon, his orderly procedure with the four seasons….
When he precedes Heaven, Heaven will not act in opposition to him;
and when he follows Heaven, he obeys the timing of its motion.”9 What
is emphasized here appears to be the interactive oneness between Heaven

9 Cf. Book of Changes (trans. James Legge, Changsha: Hunan Press, 1993), Qian (The

Creative), p. 15. Also see The Classic of Changes (trans. Richard John Lynn, New York:
Columbia University Press, 1994), Hexagram 1: Qian, p. 138. The citation is modified
herein.
 1 A REDISCOVERY OF HEAVEN-HUMAN ONENESS 7

and Humankind. In reality, the key message is hidden in the human vir-
tue and consistency with Heaven and Earth. As noticed in the commen-
tary on the first two hexagrams—the symbol of Heaven (qian) and the
symbol of Earth (kun)—the human virtue is expected to assimilate the
counterpart of both Heaven and Earth. It says in the Great Symbolism,
“The action of Heaven is strong and dynamic. In the same manner, the
noble man never ceases to strengthen himself.”10 “The disposition of
Earth bears sustaining power. The noble man, in accordance with this,
supports all beings with his generous virtue.”11 Observably, the dynamic
action of Heaven is demonstrated through the ceaseless cycle of the four
seasons, and the sustaining power of Earth through the carrying capacity
of mountains, waters, and all other beings. Such doings suggest respec-
tive virtues of Heaven and Earth (tian di zhi de). These virtues come
together to form as the Way of Heaven and Earth (tian di zhi dao), which
is shortened into the Heavenly Way (tiandao). The nobleman as an ideal-
ized personality becomes what he is by learning from the Heavenly Way.
He strives to develop himself persistently like Heaven, and similarly like
Earth, he tries to achieve the generous virtue to help all other beings
grow properly. His deed of this kind works to establish rendao as the
Human Way for moral accomplishment.
This line of thought has been extended throughout the Chinese his-
tory of ideas. Mencius, for instance, pushes it further as a moral require-
ment on character training. “Wherever the noble man passes through,”
as he says, “transformation of others follows; wherever he abides, his
instructive influence is too subtle and great to be measured; his virtuous
achievement flows above and beneath, like that of Heaven and Earth.”12
The Human Way is embodied in what the nobleman does, and the
Heavenly Way represented by “that of Heaven and Earth.” The former
is supposed to reach the corresponding level of the latter. It is on this
point that the heaven-human oneness is accomplished, and so is the ide-
alized personality of the nobleman. The similar idea is also found in The
Doctrine of the Mean (Zhong yong). The nobleman is assumed to be a
person with the most complete sincerity that exists under Heaven. When

10 Cf. Book of Changes (trans. James Legge), Qian (The Creative). Also see The Classic of

Changes (trans. Richard John Lynn), Hexagram 1: Qian, p. 130.

11 Ibid., Book of Changes (trans. James Legge), Kun (The Receptive). Also see The Classic

of Changes (trans. Richard John Lynn), Hexagram 2: Kun, p. 144.

12 Mencius, The Book of Mencius (trans. James Legge), 13.12.
8 K. WANG

he can give its full development to his own nature, he can do the same
to the nature of other men. When he can give its full development to the
nature of other men, he can give their full development to the nature
of animals and things. When he can do this job, he can help the trans-
forming and nourishing powers of Heaven and Earth. When he can help
this way, he may with Heaven and Earth form a ternion.13 The process
demonstrates a hypothesized sequence about how the Human Way min-
gles with the Heavenly Way. It commences with the virtue of sincerity
that is capable of transforming oneself and others for the better; it goes
through a number of stages by virtue of applying altruism to other men,
animals, and things, etc. Finally, it arrives at the highest possible state of
forming a ternion. The ternion in this context involves the union among
the three components, that is, Heaven, Earth, and Mankind. Actually, it
indicates again the heaven-human oneness and a sense of mission on the
part of human as human. In order to fulfill this oneness and mission, it
calls for a gradual transcendence and self-development from low to high.
Confucianism pays more attention to the reciprocal interaction
between the Heavenly Way and the Human Way. This tradition has been
carried onward by Confucianists from the past to the present. Among
the Neo-Confucianists in the Song Dynasty, there is a general agreement
on canceling out the distinction between the Heavenly Way and the
Human Way. That is to say, they tend to identify the former with the lat-
ter and ascertain the oneness between the two. For example, Zhang Zai
(1020–1077 A.D.) argues that the Heavenly Way and the Human Way
seem to be different in size, but remain the same in essence because it is
through human to know and experience Heaven.14 Cheng Hao (1032–
1085 A.D.) simply refuses to distinguish one from another. For he thinks
that Heaven and humankind are originally not two but one, it is there-
fore needless to ponder over their synthesis at all.15 Cheng Yi (1033–
1107 A.D.) goes even further to define the relationship in such concise
terms as follows: The Way (dao) is freed from any distinction between

13 Cf.
The Doctrine of the Mean, in The Four Books (trans. James Legge), p. 22.
14 WangFuzhi, Zhangzi zhengmeng zhu [Commentary on Zhang Zai’s Works] (Beijing:
Zhonghua Book Company, 1975), p. 94.
15 Cheng Hao and Cheng Yi, Yu lu [Collected Sayings], Vols. 2, 11, in Institute of

Philosophy of Chinese Academy of Social Sciences (ed.), Zhongguo zhexueshi ziliao xuanji
[Selected Sources of the History of Chinese Philosophy: Part 1 of Song, Yuan and Ming
Dynasties] (Beijing: Zhonghua Book Company, 1982), p. 220.
 1 A REDISCOVERY OF HEAVEN-HUMAN ONENESS 9

Heaven and human. Yet, it is called the Heavenly Way when it is with
Heaven, the Earthly Way when it is with Earth, and the Human Way
when it is with human. The Way is one only. It is shared by Heaven,
Earth, and humankind altogether.16
In recent decades, modern Confucianists attempt to revive the
thoughtway of Neo-Confucianism for the sake of moral reconstruc-
tion. Mou Zongsan (1909–1995), for example, has made tremendous
endeavors to reinterpret the moral expectation of heaven-human one-
ness. He places much emphasis on integrating the virtue of Heaven
with its human counterpart. In his mind, the individual life ought to be
completely in conciliation with the cosmic life. He thus affirms that the
attainment of this conciliation leads to the accomplishment not merely
of moral being but also inward sageliness. In order to fulfill this telos,
one must follow the Heavenly Way and model his own nature upon
it. How is that possible then? Mou’s illustration gives rise to a circle of
development. The circle is consisted of four components. Down below
is the becoming of individual life filled with possibilities. High above is
the working of the Heavenly Way that is both religiously “transcend-
ent” (chaoyue) and morally “immanent” (neizai). On the right-hand side
stands the process of moral praxis relating to the virtues of humaneness
and truth. On the left-hand side stands the mandate of Heaven in con-
stant movement. It is reckoned that the process of moral praxis and the
movement of the mandate make possible the transformational interaction
between the individual life and the Heavenly Way. On this occasion, the
individual life will rise up to combine itself with the Heavenly Way as a
result of praxis of the virtues of humaneness and truth. It has nourished
a moral mind and transformed itself into a “real life,” “real subject,” or
“real self.” Meanwhile, the Heavenly Way has turned itself into a “meta-
physical substance” and penetrated into the human nature, thus breaking
the estrangement and causing the conciliation between the individual life
and the Heavenly Way.17 In plain language, the individual life of human-
kind below will ascend upward to meet the Heavenly Way through moral
praxis, whereas the Heavenly Way will descend downward to meet the
individual life of humankind through constant movement. They create
the conciliation or heaven-human oneness in which the Heavenly Way

16 Ibid.,
Vols. 2, 18.
17 Mou Zongsan, Zhongguo zhexue de tezhi [The Characteristics of Chinese Philosophy]
(Shanghai: Shanghai Guji Press, 1997), pp. 20–32, 74–81, 114–117.
10 K. WANG

will transform itself into a “metaphysical reality” while the individual life
into a moral being or “real self.” The key to this idealized outcome lies
in sincere and persistent praxis of such virtues as humaneness and truth.
Otherwise, there is no chance for the Heavenly Way to become a “met-
aphysical reality” but to remain as an abstract vision hanging in the air,
and similarly, the individual life will not be able to become a moral per-
son but to remain as a physical being down to the earth.
In the final analysis, the Confucianists of whatever type do use such
terms as the Heavenly Way (tiandao) and the Human Way (rendao) in dis-
course. But, very often they identify them with one another by illustrat-
ing the Heavenly Way in light of the Human Way for a moral purpose.
As a matter of fact, this line of thought is derived from a learning strategy
recommended by Confucius. When talking about himself with Zi Gong,
Confucius confesses, “I do not complain against Heaven, nor do I grumble
against Man. My learning start from what is down below and get through
to what is up above. If I am understood at all, it is perhaps by Heaven.”18
This confession reflects Confucius’ learning attitude, strategy, and objective
altogether. He concentrates on what he is learning and what progress he
is making disregarding what others may say about him. The most impor-
tant message of the remark is xiaxue er shangda, say, “My learning start
from what is down below and get through to what is up above.” Here by
“what is down below” is meant human affairs or social commitment, and
by “what is up above” is meant such virtues as humaneness and righteous-
ness (ren yi). According to Confucius, learning is both a cognitive and prac-
tical process. It begins with knowing human affairs and social deeds, but
its penetration must rise high; it thus continues to facilitate the attainment
and praxis of “what is up above” in terms of the virtues aforementioned.
Eventually, the learning process comes up with a transformation of what
is learned into the virtues expected. Such virtues as humaneness and right-
eousness are all symbolized in the Heavenly Way and practically exercised
by human beings. A synthesis to be made in this regard exemplifies the
highest form of achievement of which human as human is capable in one
sense, and in the other, it advises people to be realistic in pragmatic learn-
ing but idealistic in moral cultivation. This, of course, calls for a pursuit of
moral transcendence as an elementary part of character building.

18 Confucius, The Analects (trans. D. C. Lau, London: Penguin Books, 1979), pp. XIV,

35. Also see Confucius, The Confucian Analects, in The Four Books (trans. James Legge),
p. 14.35.
 1 A REDISCOVERY OF HEAVEN-HUMAN ONENESS 11

1.1.3  Tianxia and Its Cosmopolitan Ideal

Both Daoism and Confucianism show deep concern for all under heaven
(tianxia) as a political rather than a geographical notion. In a narrow
sense, it is referred to China as it was once divided into many states; and
in a broad sense, it is intended to signify the world in its entirety. As
highly celebrated by Chinese literati, the conception itself is more than
necessary for peaceful coexistence and reciprocal collaboration. Hence,
it is deeply rooted in their mentality as a cosmopolitan ideal and ultimate
goal of their lifetime mission. The mission itself is composed of four seg-
ments abbreviated as xiu qi zhi ping, which means four major tasks such
as “cultivating the personality,” “regulating the family,” “governing well
the state,” and “keeping the world in peace.” The whole idea is elabo-
rated in a Confucian classic of The Great Learning (Da xue):

The Dao of great learning is to manifest the illustrious virtue, renovate the
people, and to achieve the highest excellence…. The ancients who man-
ifested the illustrious virtue to the world first governed well their states.
Wishing to govern well their states, they first regulated their families.
Wishing to regulate their families, they first cultivated their personalities.
Wishing to cultivate their personalities, they first rectified their minds.
Wishing to rectify their minds, they first sought to be sincere in their
thoughts. Wishing to be sincere in their thoughts, they first extended to
the utmost their knowledge. Such extension of knowledge lay in the inves-
tigation of things. Things being investigated, knowledge was extended.
Their knowledge being extended, their thoughts were sincere. Their
thoughts being sincere, their minds were then rectified. Their minds being
rectified, their personalities were cultivated. Their personalities being culti-
vated, their families were rightly regulated. Their families being regulated,
their states were well governed. Their states being governed, the whole
world was kept in peace. From the son of Heaven [emperor] down to the
mass of the people, all must consider the cultivation of the personality the
root of everything besides.19

19 The Great Learning, in The Four Books (trans. James Legge), p. 1. The English version

is offered here with some minor modifications according to the original text. For instance,
James Legge rendered tianxia in “empire,” and I changed it into “the world.” He trans-
lated tianxia ping into “the whole empire was made tranquil and happy,” and I revised
it as “the world was kept in peace.” Some translators prefer to say “the whole world was
brought into peace.”
12 K. WANG

As observed in this picture of great learning, there are eight major

steps ranging from near to far or rising from low to high in a logical
sequence. The first step is the investigation of things (ge wu); the sec-
ond is the extension of knowledge (zhi zhi); the third is the sincerity of
the thoughts (cheng yi); the fourth is the rectification of the mind (zheng
xin); the fifth is the cultivation of the personality (xiu shen); the sixth
is the regulation of the family (qi jia); the seventh is the proper gov-
ernance of the state (zhi guo); and the eighth is keeping the world in
peace (ping tianxia). All these eight steps form a progressive process sus-
tained by the law of cause and effect. Among them, the first step is where
the learning process begins with a cognitive motivation as the cause and
then leads to the second step as the effect. In the similar manner, it gets
through the rest of other steps before ending up with the ultimate objec-
tive. This means all the other seven steps or tasks serve as premises for
“keeping the world in peace.” In order to keep the world in peace, the
most determinate of all the premises is “the cultivation of the personal-
ity” as the root of everything besides. For the personality thus cultivated
is not only an able and learned person, but a moral and rectified one as
well. Without such kind of personality, the family cannot be regulated,
the state cannot be well governed, and accordingly, the world cannot be
brought into peace. In practice, the entire process of great learning also
demonstrates the Confucianist scheme of sageliness within and kingli-
ness without. Comparatively, the first five steps contribute to the nurture
of sageliness within (neisheng) that embodies the personality character-
ized with the highest excellence of humaneness and righteousness, and
the last three steps contribute to the development of kingliness without
(waiwang) that is verified through proper treatment of family, state, and
world affairs altogether.
It is assumed that one may read the old text and understand the new
situation better. This is only possible by means of extending the implica-
tions of the text in view of the status quo. Regarding what is discussed
above, the most appealing of all is not the learning process itself but the
conventional ideal of “keeping the world in peace.” Looking into the
extended meaning of all under heaven (tianxia), we are inclined to com-
pare it with the widespread and over-treasured notion of state in mod-
ern politics. Geographically and ideologically, the notion of state is as a
rule nationality-based and largely confined to the marked borderline or
national territory. If it is by any chance produced no radical nationalism
Another random document with
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MEASURE THAT PAN!

Do keep a ruler handy,

To measure pans it’s dandy.
Place the rule across the top,
Right size pan prevents a flop!

Round Layer Pan ... at

Square Pan ... 2″ to 2½″ least 1¼″ deep for 8″ Oblong Pan ... 1½″ to
deep. pan; 1½″ deep for 9″ 2½″ deep.
pan.

Pie Pan ... measured

Tube-Center Pan 4″ Bread Loaf Pan 3½″
from inside rim to
deep. deep.
outside rim.
 Cooky Sheet or Baking Sheet ...
without sides.

Jelly Roll Pan or Baking Sheet ...

with low sides (½″).

Choose the size pan that the recipe states

When baking bar cookies, bread, pies, or fine
cakes.
Measure with care to get just the right size,
It makes quite a diff’rence ... you’ll soon realize!
 Individual Custard
Muffin Pan ... deep or Casserole or Baking
Cups ... set in shallow
shallow cups. Dish ... with cover.
pan to bake.

Round Pudding Mold

Fluted Pudding Mold ...
Roasting Pan ... with ... for brown bread, plum
for steamed puddings,
rack. puddings, and other
etc.
steamed puddings.
 This page gives the
meaning of terms in
this book!

SUGAR
It’s here just to help SALT
you to be a Prize
Fine white granulated Cook! Cooking salt in cloth
sugar, unless otherwise sacks. It is cheaper and
specified in recipe. stronger than table salt.

GOLD
MEDAL
FLOUR
Gold Medal
“Kitchen-
CHOCOLATE EGGS
tested”
Unsweetened Enriched Flour—the Large fresh eggs
baking chocolate. country’s most popular (2 oz.) or
If sweet chocolate brand of all-purpose equivalent
or bits or pieces flour. Recipes in this amounts from
are required, book have been smaller eggs.
recipe will so perfected for Gold Medal
state. only.

MOLASSES
MILK BUTTERMILK and Dark molasses. If
SOUR MILK black New
Fresh, sweet milk,
Orleans molasses
unless otherwise
is specified, ask
 indicated. May be used grocer for “black
interchangeably. Too old strap.”
milk has disagreeable
flavor!

WHEATIE
S
The
crispy,
SPICES and whole-
FLAVORINGS wheat ROLLED OATS
flakes
High quality nationally Either quick-
always, for flavor cooking or regular
known as the “Breakfast
and dependability. of Champions.” (uncooked).

BAKING
POWDER
MOIST
Any of the
SHREDDED
well-
COCONUT
known
Shredded nationally COFFEE
coconut that’s distribute
moist ... either d brands The beverage—
from a can or a of baking not uncooked
package ... or powder ground coffee.
shredded from a give good results with
fresh coconut. the recipes in this book.

SHORTENING
Any fresh, mild-flavored
solid fat ... animal or
vegetable, such as those
at right. Butter is indicated in certain recipes for flavor.
HOW TO PREPARE some special
ingredients the quick, easy way!

Remove melted
Place it on waxed Place it in a small bowl set
chocolate from bowl or
paper set in bowl or in a wire strainer over
paper with rubber
over boiling water. boiling water.
scraper.

PREPARING NUTS
Some foods look and taste their best if the nuts in them are in big
chunks. In others, the nuts should be in smaller pieces. The recipes
tell you just how.
Broken Nuts: It’s quick Cut-Up Nuts: Cut with Coarsely Chopped
and easy to break nuts scissors (works better Nuts: Chop with long,
with fingers into about than knife) into about ¼- straight knife. Hold point
⅓-inch chunks. inch pieces. against cutting board,
chop crisply through
spread out nuts—
TOAST NUTS: to be sure they will taste fresh. Heat swinging handle around
through in moderate oven. in quarter circle.

Finely Chopped Blanched Nuts: Sliced or Slivered

Nuts: Chop same Drop shelled nuts Nuts: First blanch
as for Coarsely into boiling water. ... then cut with very
Chopped, but into Let stand 2 to 5 sharp knife while
finer pieces. minutes (until skins nuts are moist and
are loosened). Pour warm.
off hot water, add
some cold. Pinch
each nut between
thumb and finger to
push off skins, and
lay nuts on plate or
paper toweling to
dry.

Ground Nuts: Use fine knife of food

grinder for finely ground ... coarse knife for
coarsely ground. Nuts should be dry.
PREPARING DRIED FRUITS

Seeded raisins are the

Seedless raisins are Plump seedless raisins by
large variety from which
the small variety, both washing and spreading
seeds have been
dark and light ... dried them out in a flat pan.
removed. The
from seedless grapes. Cover. Heat slowly in mod.
sweetness released
Cut them to get the full oven (350°) until they puff
when they were slit open
sweetness and flavor. up and wrinkles come out.
makes them sticky.

Cut up dates and other Snip through long To tint shredded

sticky fruits with wet shreds of coconut with coconut: Soak it in milk
scissors. Dip scissors in scissors to shorten or water (¼ cup for ½
water occasionally. them. The shorter cup coconut) with a few
shreds blend into drops of food coloring
doughs more evenly. added. Drain, dry on
absorbent paper.
To cut citron or candied orange or
lemon peel, first slice it thinly—then cut
slices into ½″ or ¼″ squares.

E Q U I VA L E N T W E I G H T S A N D M E A S U R E S

NUTS IN SHELL SHELLED NUTS

1 lb. = 1 cup nut 1 lb. = 3½ cups nut
ALMONDS
meats meats
1 lb. = 2¼ cups nut 1 lb. = 4 cups nut
PECANS
meats meats
1 lb. = 2 cups nut 1 lb. = 3 cups nut
PEANUTS
meats meats
1 lb. = 2 cups nut 1 lb. = 4 cups nut
WALNUTS
meats meats

= = = =

1 CUP coarsely
finely
WHOLE chopped
broken cut-up chopped
SHELLED minus 1
⅞ CUP
NUTS tbsp.

FINELY
WHOLE PITTED CUT-UP
CUT

1 lb. = 2¼
DATES 2 cups 1¾ cups 1½ cups
cups

PRUNES 1 lb. = 2⅓ 3½ cups 3 cups 2⅞ cups

 cups (cooked) (cooked) (cooked)

1 lb. = 2¾
FIGS —— 2⅔ cups 2½ cups
cups

15-oz. pkg. =
RAISINS —— 2¾ cups 2½ cups
2¾ cups
Some of the sweetest memories of Home are bound up
with Mother’s Cooky Jar. Long after the spicy fragrance of
her ginger cookies baking has faded into the years ... the
thought of that ample cooky jar on the shelf will bring back
vividly the old-time peace ... and comfort ... and security of
Home. Every Home should have a cooky jar!

Hidden Treasures for the

Toddlers
Monkey-Faced Cookies 19
Sugar Cookies 30
Molasses Crinkles 25
Peanut Butter Cookies 40
Brown Sugar Drops 16
Old-Time Cinnamon Jumbles 20
Washboards 25
“Tea-Off” with Cookies (for tea)
Stone Jar Molasses
34
Cookies
31 and
Butter Cookies
43
Lemon Sugar Cookies 30
Chocolate Pinwheels 30
Petticoat Tails 24
New Northland Cookies 23
Dainty Tea Brownies 26
Thumbprint Cookies 41
English Tea Cakes 41
Lemon Snowdrops 41
3-in-1 Jumbles 20
Macaroons 21

For Hungry Home-Comers

Hermits 17
Gingies 34
Busy-Day Nut Drops 16
Snickerdoodles 25
Chocolate Cream Drops 18
Oatmeal Drop Cookies 19
Spiced Prune Drops 17
Wheaties Drop Cookies 17

Lunch Box Surprises (taste-

thrillers all!)
Salted Peanut Cookies 16
Brownies 26
Monkey-Faced Cookies 19
Applesauce Cookies 17
Fig Bars 32
Plantation Fruit Bars 26
Tutti-Frutti Surprises 27
Glazed Orange Jumbles 20
Prune-Orange Bars 29

Put a “Lift” in Simple Desserts

Brazil or Pecan Jumbles 20
Coconut Cream Drops 18
Chocolate Refrigerator
22
Cookies
Orange-Almond Refrigerator
22
Cookies
Butterscotch Cookies with
18
Burnt Butter Icing
Date-Apricot Bars 29

Picnic Stars (under any skies)

Chocolate Cream Drops 18
Oatmeal Refrigerator Cookies 24
Coconut-Lemon Bars 28
Frosted Gingies 34
Fruit-and-Nut Drops 18
Filled Cookies 32
Peanut Macaroons 21
Say “MERRY CHRISTMAS” with
Cookies
Holiday Fruit Cookies 16
Berliner Kranser 42
Poinsettias 32
Zucker Hütchen (“Little Sugar
38
Hats”)
Scotch Shortbread 39
Hazelnut Bars 29
Mandel Kager (“Almond
42
Cookies”)
Lebkuchen 38
Nurnberger 38
Merry Christmas Cookies
37
(Dark and Light)
Spritz 43
Jelly-Meringue-Filbert Bars 28
Almond Wreaths 43
Finska Kakor (“Finnish Cakes”) 39
Sandbakelser (“Sand Tarts”) 39
Almond Crescents 41

Quick Cure for Homesickness

(send plenty to divvy up)
Date-and-Nut Squares 27
Hermits 17
Chocolate Chip Cookies 20
Filled Cookies 32
Date-Apricot Bars 29
Chocolate-Frosted Brownies 26
Ginger Creams 19
His Mother’s Oatmeal Cookies 33
 Fun for the Youngsters (“tricks
or treats” for Hallowe’en)
Animal Cookies 37
Wheaties-Coconut Macaroons 21
Cookies with Faces 31
Decorated Party Cookies
31
(place cards, etc.)
Jewelled Cookies 27
Chocolate Cream Drops 18
Chocolate Pinwheels 30
Gingerbread Boys 34

Bedtime Snacks (for light

refreshment)
Brown Sugar Drops 16
Sugar Jumbles 20
Coffee-and-Spice Drops 17
Ginger Refrigerator Cookies 23
Gold Cookies 25
Honey Peanut Butter Cookies 40
Coconut Jumbles 20
Mincemeat Cookies 17
Date-Oatmeal Cookies 40
 Beau-Catchers (and Husband-
Keepers)
Date-and-Nut Squares 27
Ginger Creams 19
Chocolate-Frosted Brownies 26
His Mother’s Oatmeal Cookies 33
Nut Sugar Cookies 30
Date-Nut Refrigerator Cookies 22
Matrimonial Cake (Date Bars) 29
Chocolate Chip Cookies 20
Toffee-Nut Bars 28

Say It with Cookies (for

birthdays, sick friends, etc.)