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Physiognomy.
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For Confucian philosophy representation about three foundations and five
constancies is basic, that in the Chinese language has the name "san gan wu chan".
Text translation of this site is made by me.
I am not sure in accuracy of translation and also I am not sure in the Chinese
and Indian transcriptions.
Please, inform how to correct if any words or phrases wrong.
The word collocation "san gan" (three foundations) means hierarchical norms of
relations or rules of decent submission, and the word collocation "wu chan"
(five constancies) means qualities which are a basis of a human nature. Three
foundations and five constancies of Confucian philosophy can be compared to
physiognomic levels of a human face in profile that is shown in the table:
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The table conditionally shows the profile of a human
face which consists of sphere of consciousness, sphere of individuality
and sphere of feelings. The physiognomic sphere of consciousness includes a forehead and eyebrows to which there correspond three hierarchical pairs (three foundations of Confucian philosophy): sovereign and dignitary, father and son, husband and wife. The physiognomic sphere of feelings includes: interval between a nose and upper lip, upper lip, lower lip, interval between a lower lip and chin, a chin, to which there correspond five moral qualities (five constancies of Confucian philosophy). The information on physiognomic sphere of individuality to which there corresponds a nose, look on the third page of this site section. |
The hierarchical pair of sovereign and dignitary corresponds with top of a
forehead and middle of a forehead as sovereign is the chief for dignitary
similarly to how synthesizing consciousness is determining for integrating
consciousness, but the integrating consciousness is necessary for synthesizing
consciousness.
The hierarchical pair of father and son corresponds with top of a forehead and
eyebrows as relations of a father and a son are similar to parities of
synthesizing consciousness and analytical consciousness, namely synthesizing
consciousness is necessary for analytical consciousness and the analytical
consciousness is necessary for synthesizing consciousness.
The analytical consciousness corresponds with eyebrows, the integrating
consciousness corresponds with middle of a forehead, synthesizing consciousness
corresponds with top of a forehead about what it is in detail told in the
previous site section which has the name: half faces
(concepts 1).
The hierarchical pair of husband and wife corresponds with middle of a forehead
and eyebrows as relations of a husband and a wife are similar to parities of
integrating consciousness and analytical consciousness, namely the integrating
consciousness is a derivative from analytical consciousness but is determining
for analytical consciousness.
The listed hierarchical pairs and types of consciousness define norms of human
mutual relation, namely three hierarchical pairs mean different variants for
rules of decency and different variants of mutual behavior which are known in
Confucian philosophy.
From the point of view of physiognomy if the top of a forehead and middle of a
forehead are expressed then the person realizes norms of subordination between
sovereign and dignitary; if the top of a forehead and eyebrows are expressed
then the person realizes norms of mutual relation of father and son; if the
middle of a forehead and eyebrows are expressed then the person realizes norms
of mutual relation of husband and wife. But it is necessary to take into account
that the listed hierarchical pairs are conditional philosophical characters, and
in essence mean different variants of the realized behavior in a society which
are peculiar to people depending on understanding of public norms and depending
on expressiveness of physiognomic levels of sphere of consciousness.
According to historical legends Confucius had the expressed middle of a
forehead and very much expressed top of a forehead and consequently Confucius
paid special attention to norms of human mutual relation which in a context of
Confucian philosophy are comparable to relations of chief and subordinate
(sovereign and dignitary).
Except for hierarchical norms of mutual relation the key concepts in Confucian
philosophy are five moral qualities (constancies) which are comparable to
physiognomic sphere of feelings as differently qualities (constancy) in
different Chinese books name "five natures" or "five properties" of the man,
which undoubtedly concern to sphere of feelings or otherwise to tell are
displays of feelings.
Chzi - wisdom and insight (prudence, common sense,
judiciousness) corresponds with the interval between a nose and a upper lip
(element water).
Yi - sensitiveness and keenness (respect) corresponds with a
upper lip (element metal).
Syin - sincerity (kind intention, ease) corresponds with a
lower lip (element ground).
Li - ritual and obedience (observance of ceremonies)
corresponds with the interval between a lower lip and a chin (element fire).
Zhen - mercy and restraint (philanthropy) corresponds with
a chin (element tree).
From the point of view of Confucian philosophy the listed definitions are ideal
properties of the man which aspires to perfection, but from the point of view of
physiognomy the listed properties matter if the appropriate physiognomic levels
of sphere of feelings are expressed or not expressed. Namely if any levels of
the face are expressed then the person can show the appropriate properties and
if levels of the face are not expressed then the appropriate properties are not
appreciable though the person can have these properties.
If the chin is expressed then the person has reactionary feelings
independent with feelings of people, according to which the person does not pay
attention to reciprocal feelings of people but can show mercy and restraint
which are necessary for perfection. And if the chin is not expressed then the
person has no independent reactionary feelings but nevertheless can be merciful
and constrained though mercy and restraint are more appreciable if these
properties are shown by the unmerciful and violent person.
If the interval between a chin and a lower lip is expressed then the
person has reactionary feelings dependent on feelings of people, according to
which the person observes ethics (ceremoniousness) that people observed ethics
in relations with the person, but the person can listen to feelings of people
even if people are inconsiderate that is display of perfection. And if the
interval between a chin and a lower lip is not expressed then displays of ethics
are less appreciable, as in this case from the point of view of environmental
people it not seems that the person demands observance of ethics in reply to the
own ethic relation to people.
If the lower lip is expressed then the person has compromise feelings
according to which own feelings correspond to feelings of people even if
feelings of people insincere, but the person can show sincerity and insight,
namely the person can guess insincere feelings of people and not suppose
conformity of own feelings with insincere feelings if people show insincerity in
relations with the person. And if the lower lip is not expressed then displays
of sincerity are not appreciable as in this case feelings of the person do not
seem to people appropriate to their feelings and consequently people do not
notice sincerity which the person shows during mutual relation.
If the upper lip is expressed then the person has regulated feelings
independent with feelings of people, according to which the person does not take
into account personal feelings of everyone, but the person can be sensitive and
can be indulgent to people even if people do not observe the standard rules for
expression of feelings. Otherwise it is possible to tell that the person feels
validity or injustice of people but can be fair irrespective of it, that is
necessary for perfection. And if the upper lip is not expressed then keenness
and validity are imperceptible as it not seems to people that the person is
exacting to regulated display of feelings.
If the interval between a upper lip and a nose is expressed then the
person has regulated feelings dependent on feelings of people, according to
which the person coordinates feelings of people in a society but can show wisdom
and to establish own rules for expression of feelings if the standard rules are
false. Namely feelings of the person can be not coordinated with the common
feelings if it denies common sense. And if the interval between a upper lip and
a nose is not expressed then in this case displays of wisdom are imperceptible
as even if the person feels lie of the common rules and establishes own rules
then it not seems to people that the person changes the rules for the sake of
common sense, but it seems that the person acts autocratically because of
indifference to the rules.
The information on dependent and independent reactionary, regulated and
compromise feelings look in section of this site which has the name:
half faces (concepts 1).
Thus moral qualities and hierarchical norms of mutual relation in Confucian
philosophy correspond with physiognomic levels of a human face. But it is
necessary to tell that Confucius and followers of Confucius, and also Confucian
philosophy as a whole did not consider concepts of the own doctrine in
comparison with forms of a human face. And also in the Chinese physiognomy there
are no mentions for comparison of Confucian concepts with a human face, but is
doubtless that Confucian philosophy is the psychological scheme of the human
person and consequently has conformity with physiognomic forms of human faces.
In various books of the Chinese and Confucian philosophy there are interesting
judgments and conclusions which can be correlated to physiognomic principles
that allows to analyze characters of people from the point of view of very
ancient philosophical and psychological schemes. For example, the free citation from
the book "Li Yun" (judgments and conversations): If the
man has validity (yi) then people do not despise him; if the man has
manner (li) then people support him; if the man has sincerity (syin) then
people trust him; if the man has an insight (chzi) then achieves success; if
the man has mercy (zhen) then can use other people.
And also look other books of the Chinese and Confucian philosophy.
If it seems that comparison of philosophical concepts with physiognomy of a
human face is unreasonable then in any case such comparison promotes
understanding of philosophical concepts and allows to be guided in complex
crossings of philosophical ideas. As there is a general universal scheme
according to which the world is constructed and the man in the world is created,
and consequently comparison of structure of the world with forms of a human body
allows to understand the world.
The following page gives the further comparison of physiognomic levels of a human face with concepts Confucian philosophy, and also gives comparison of physiognomy of a human face with principles of Chinese numerology and Chinese philosophy as a whole.
