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Abstract

Jing (敬) is often translated as “respect”. Some scholars argue for a “perception of worth” reading, conceiving jing as a deontic normative attitude akin to “respect” in the Western tradition. Others propose a “directing attention” reading, holding that jing is a virtue. This article clarifies the meaning and normative structure of jing, arguing that it has three dimensions:  (1) a state of mind characterized by seriousness, (2) an intentional, respectful feeling, and (3) respectful conduct aligned with ritual propriety (Li禮). While the “directing attention” reading correctly identifies jing as a virtue, insisting that jing does not assume a Kantian framework of unconditional moral duty and claim-rights, it fails to account for its deontic dimension: the constitutive relationship between jingand ritual propriety. I clarify how commentators have conflated jing with Kantian respect for persons and Stephen Darwall’s account of respect. I address how jing might be conducive to a good life and how we can cultivate it in contemporary societies.

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