Course:ASIA319/2024/人品 (character)

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Introduction

The picture shows a Chinese calligraphy work of the word "人品(character)".

人品(Character), Chinese vocabulary, the original meaning is the moral character of a person. It refers to the stable psychological characteristics or tendencies that an individual displays towards society, other people and the things around them when acting according to certain social moral standards and norms. However, in the Internet age, this word has undergone a certain amount of innovation. In Chinese culture, many deeply rooted values shape morality and social structure, and these values are passed down from generation to generation and constantly reinterpreted. Among these, the concept of “人品 (rénpǐn)” (often translated as “character”) occupies a particularly important position. It not only reflects an individual's morality and moral standing, but also their perceived integrity and social values. “Renpin” originated in Confucian philosophy and emphasizes the virtues of benevolence (仁, rén), righteousness (义, yì), propriety (礼, lǐ), wisdom (智, zhì) and trustworthiness (信, xìn)[1]. Historically, renpin was considered an elite quality, reserved for morally superior individuals such as the Confucian gentleman or junzi. However, the understanding and application of renpin has expanded and evolved over time.

From its classical roots in Confucian thought, to its redefinition in the post-Mao era as a fundamental trait of business ethics, to its contemporary cultural sphere (sometimes with connotations of luck or karma), renpin has adapted to changing societal values. For example, in today's digital age, it has evolved further to the meaning related to “good luck” in online games and Internet forums, where abbreviations such as “RP” (rénpǐn) indicate a playful tribute to personality “issues” or luck[2]. Related to the culture of abbreviations on the Chinese Internet, it has become a label for young people to express their attitudes or show their individuality, as well as a symbolic tool for them to vent their emotions and express their values[3].

The genesis and evolution of the keyword

Genesis and First Use

The term 人品 (rénpǐn) originally describes one's moral character or moral quality, and has been used with this meaning within the moral framework of Confucian philosophy in relation to the five key virtues which define it: Ren (仁) (benevo-lence), Yi (義) (righteousness), Li (禮) (norm), Zhi (智) (wisdom), and Sin (信) (trust)[1]. One of the main attributes of the Confucian Gentleman, Junzi, is 人品 (rénpǐn), the moral integrity of the character intended as a single individual, highlighting a use of the term in an elitist way and intended for a few superior and educated group to own[1]. 人品 (rénpǐn) underlined a moral quality which was coexistent with knowledge, and traces of this use can be seen among art elites such as painters during the Yuan and Ming Dynasties, respectively Yang Weizhen and Wen Zhengming, the first caliming how quality of a painting was concerned with rénpǐn, while the second arguing said that if one person was not of high-quality, did not have high 人品 (rénpǐn), they would not be able to make use of the ink, painting bad works (page 106)[4].

Post-Mao Era

A key shift in the evolution of the term was during the post-Mao era (1976), where it was assimilated into business practices through a re-interpretation of Confucian values that move beyond the idea of the exclusivity of moral integrity, and beyond the ideological disapproval of the pursuit of profit through business[1]. Firstly, the term was re-configured in a collectivist and socialist light, where men are projected as possessing qualities of 人品 (rénpǐn) not as solitary individuals, but as valuable members of society, stressing how the moral character cannot exist without the public dimension, relying on societal acknowledgment and collectivist ideas to thrive[5]. Secondly, post-Mao Confucian merchants adapted and consolidated the coexistence between “righteousness” (yi 义) and “profit” (li 利), so that the term could be assimilated into business practices pursuing moral righteousness in their practices[1]. In the business and entrepreneurial context 人品 (rénpǐn) became crucial for success, with cases of bankruptcy being blamed on poor 人品 (rénpǐn), making it one of the most important features to cultivate for entrepreneurial success (page 114)[6]. The term also adapted to fit within the Chinese norm of guanxi, as it "reflects a mixture of karma from Buddhism and the norm of reciprocity in people’s guanxi networks" (Yang et al., page 51)[7]. By cultivating networks of mutual favours and exchanges, netizens nurture their 人品 (rénpǐn) and become trustworthy members of society[7].

Contemporary uses

Cosplayers at a panel of the franchise game Diablo. It is believed the abbreviation of 人品 (rénpǐn) "RP" and "RPTW" has been first in this game in association to good or bad drop rates based on players' behavior.

Uses of the term evolved to include more superstitious meanings beyond Confucian values, where it became an equivalent of "karmic merit" for people to exercise in the hope of increasing their luck[8]. The term has also assumed new meanings within the dimension of digital media and online games. In Internet forums, rénpǐn started to be abbreviated to RP and to shift in meaning from a person's moral character to a person's luck in a certain situation[2]. The shift in meaning is more evident in online games, where Chinese players not able to write the characters in the in-game chat started abbreviating the characters 人品问题 (rénpǐn wenti), as ‘problem of personality’ RPWT[9]. The abbreviation refers to "character problems", and is used in-game in a mockingly, funny tone among players who are experiencing or witnessing unreasonable or difficult events that cannot be explained in a reasonable/scientific way[10]. This change supposedly took place in the game Diablo II, where speculations arose in Chinese forums over a secret skill/attribute in the game related to personality (人品 rénpǐn) which would affect drop rates and "luck" in the game: people with higher 人品 would have regular drop rates, while players with low 人品 would see their drop rates decrease[10].

Glossary of its explicit dictionary meanings

A calligraphy drawing of 人品. The former refers to the person, while the latter refers to terms relating to judge or ranking, when put together they refer to the judge and quality of one's character.

人品 or renpin, as mentioned is the concept of character. More specifically, it is defined as one's own quality as a person, socially, and morally. In regards to the meaning of the word, it is comprised of two characters, those being 人 and 品. 人 or ren as rendered in pinyin refers to man/person/people, as in the one self, the individual in question that will be affected by this phenomenon[11]. In addition, the second part of the word being 品 or pin has multiple meanings, some of them include rank, temperament, kind, grade, and similar words to them, all of which have a similarity amongst them being a judge or evaluation[11]. With this in mind, when one puts the two characters together to form the word renpin, it is specifically referring to the moral standing, the kind of person one is, their sense of right, it is who they are as a personality[12]. Interestingly, there is a conflation of this term and how one would use the term karma in a Western context, more specifically the returns correlating to the person and action happening. As chronicled in articles such as Virtual Gifts and Guanxi: Supporting Social Exchange in a Chinese Online Community, it is defined as equivalent to how the concept of "karma" is viewed in the US[7]. From an understanding of this idea of renpin and the dictionary definition, it could be argued that it is like karma due too what kind of a consequence would occur based on your actions. This implies a possible proportional consequence per action that happens tied to moral character based on this equivalence of understanding. In addition, the journal article In League with Gentlemen: Junzi Masculinity and the Chinese Nation in Cultural Nationalist Discourses by Derek Hird notes that Beijing academic Yu Dan links with another two values of xiaoren 小人 (small person), and junzi 君子 (Confucian gentleman)[12]. He theorized that the two concepts are different through renpin, where moral righteousness was key and makes an example by having junzi to be the ideal personality, associating it with morality while xiaoren was based around profits. Nonetheless, the concept of renpin is deeply steeped in a concept of morality and and its effects on the self and environment. To demonstrate how such a concept could occur in life, and tying back to the concept of karma, author Zachary M. Howlett makes it a point in his article Performative secularism: school-sponsored prayer in China's National College Entrance Exam, he brought up how in the context of Gaokao exams, students participated in many religious practices with one such being offering food to the gods, and after a blessing, are to consume it in exchange for blessings[8]. He brings this up because doing acts such as these garner a social currency, a social ranking in the classroom, and outright references the term when talking about them, and this use of renpin in the classroom in regards to good luck ties itself with the karma (in this case the karma being the social standings), and expresses the original meaning directly all done in a contemporary setting[8].

An elaboration of its variegated meanings, actual usages, and value-loaded implications

人品, and its meanings and connections in used in everyday experiences

A somewhat recurring theme regarding 人品 and its experiences and usages in daily lives are how it connects to people is the positive consequences a good deed can have because of one's own character. one such example of its use to discuss daily experiences comes in Howlett's article in regards to school-sponsored prayer. More specifically, as described in the article's context, in spite of the state-wide banning of "superstition" (religion), the setting of the Gaokao exams allowed some schools to permit the use of such practices and one such being rénpǐn through its connotations with karma[1]. In this case, Howlett uses the term in a more superstitious manner by showcasing the religious connotations and practices behind it in this setting, highlighting a shift towards this blend of the superstition and the values of old. Rénpǐn is treated as "karmic merits" which is the term for it[1]. Both the studying and the offerings, these are both used by Howlett in the context of religious beliefs in modern China, and how the traditional values of rénpǐn could still be applicable with the setting of exams as they incorporate it with religious belifs that are banned by the state, showing this performative secularism as described by him.[1]. IAnother such case would be its use in online spaces with the concept of RP, the contemporary digitized version of the term as a currency for online interactions and relationships[2]. In practice, this came through the form of social interactions on the forum known as Mitbbs which was made for Chinese students studying abroad, and these interactions that happened on the site that apply this newer concept of renpin as this fortune to be collected and exchanged intersects with weibi (fake money as a currency on the site) and many of these came through favours[2] More specifically, these favours included but are not limited to: pregnancies, job and visa interviews amongst other things, the network is said to be one where people provide and receive this version of rénpǐn as a currency, a mix of Buddhist teachings of karma with the guanxi social systems to create a completely new meaning that spreads amongst many online[2]. Another online example involves In the workplace, people perform rénpǐn through RPWT[9], as previously mentioned, is used more so to mock other people considering it refers to "character problems" when receiving misfortune through hus tying itself to the karmic beliefs of rénpǐn[7]. This one is used more in a joking manner as it primarily revolves around lighthearted ribbing amongst friends and is used that way in regards to discussing different internet slang in China, but it is worth noting out of the prevalence that rénpǐn has on Chinese culture that it can be molded to form new meanings. The reason for this is that it is specifically noted that these are in regards to phenomena that "cannot be ex In the workplace, there are a few different uses in their respective texts, but a primary case of this was how the Post-Socialist era of China emphasized the concept of rénpǐn workplace amongst men as something that was invaluable and could not exist without collectivism[4] or as a moral quality amongst those partaking businesses hinging their successes on having strong rénpǐn and poor displays could result in a failure of a business, using the term more in line as a gauge of character as defined in their contexts[5].

Shared body of words that connect itself in discussion regarding 人品

In regards to the concept of 人品 (rénpǐn), there are some terms that have associations to it that have been mentioned before. To put it succinctly, there are quite a number of terms relating to the original concept of 人品 (rénpǐn) whether it be synonyms, antonyms and their derivatives, but notable examples of related words include RPWT[9], RP[[7], karmic value[7], and even righteousness” (yi 义) and “profit” (li 利)[6] all tie itself into the keyword. RPWT refers to the slang term amongst those on the internet, while playfully mocking in nature, an important facet of the term is that the misfortune experience in-game as the context suggests cannot be explained by science[9], thus implying supernatural forces, possibly karma is at play, and is affecting one's fortunes and misfortunes. RP, is the digital variant of the more popular take on 人品, as it refers to the Buddhist ties to it via karma, and in where it was used, refers to a constant cause and effect phenomena, and relates itself to the concept of weibi (fake currency), by being something to be exchanged and accumulated for good fortune and luck and can be gained through reciproactive social networks known as guanxi and performing favours in them[7]. Karmic value, in its context heavily delves into the quality of the person and their actions as the original Confucian definition indicates of moral character, but integrates Buddhism as the moral quality of actions committed in the present, can have a result of proportionate fortune or misfortune in the future, such as a result of an exam being dictated through study habits[8]. Finally, righteousness” (yi 义) and “profit” (li 利) are terms utilized in regards to 人品 during the Post-Mao era, and is tied through the original concept of 人品 as not only it was separated into this duality to not be interchangeable with the original term but these two terms interplay with 人品, as moral righteousness was employed in business practices, as these the quality of character is responsible for the quality and prospects of a business[6].

Foreign counterparts to the word 人品

Calligraphy writing of the modern US and contemporary meaning of karma that refers to the constant flow of cause and effect in the present.
The calligraphy writing of the original meaning of karma. The use of the term hinges on the moral quality of the action committed and is effected in past and current lifetimes, not just immediately during the present and can be in acts compounded in the future.

There is a primary foreign counterpart to 人品 that applies a similar use to it while being different words, this being the concept of karma, and eve the Western definition of the term, something that was observed by Yang and his peers when writing their article[7]. In a table shown within the paper, amongst the definitions of rénpǐn and its related terms, it as mentioned before, is said to be at the very least close to specifically how it is treated in the US from an actions and consequence lens. In text, this comparison to karma is displayed through a more contemporary equivalent of rénpǐn, in the online world known as RP[7]. It was remarked by the authors that RP being collected online as currency, something gained, accumulated, and manifested into good fortune for the future[2]. It is the biggest example of a similarity to a foreign word. However, it is indeed connected to the personal relationships involved with guanxi, with how the effects of renpin through the deeds and actions done through mutual favours online compounds to this and this "reward"[7] As described in the paper in regards to its tie to this modern definition of karma: "one needs to spend certain amount of renpin in order to get good luck in a particular situation, and if one gets bad luck that is because he has used up his renpin. It has been observed that renpin often drives people to “do good” in social interactions on the Internet in the absence of other social norms and religion" (Yang et al. 51)[7]. This changing of definitions is something important to keep in mind regarding changing definitions of terms.

Comparisons of their multiple meanings in regards to 人品

For quick and apt comparisons of the multiple meanings of the newer concepts of 人品 (rénpǐn), there is a beginning the original Confucian definition, this term refers to the "moral character" of a person[1] and is heavily associated with the elite and educated classes, showing a sense of status and wisdom[4]. Subsequently, this concept of morality does retain in the Post-Mao era instances of the term, it is tied with the collectivist ideals socialism has, by saying that those with strong 人品 (rénpǐn), are valuable to society and without the collective society, cannot exist in the modern realm[5] whereas the second Post-Mao era definition changes up the moral character angle, by giving it an interplay with business by hinging 人品 (rénpǐn), and the strength of this quality in a person as a deciding factor in businesses and prosperity[4]. Finally, in the more contemporary settings, RPWT refers to a playful ribbing used to mock others in-game in regards to misfortunes unable to be scientifically explained[6] which may play into the blending of ideals with Buddhism by conflating it with karma and the cause and effect nature of karma (specifically the current constant flow of action and outcome) felt in the present[7], differentiating the original terms by incorporating Buddhism into the uses. The use of luck in 人品 (rénpǐn) can be felt with RP (as it is an online version of the current version of karma and is used as a currency of cause and effect in the online forum boards it was used for)[7], and by calling 人品 (rénpǐn) or the personality as a game mechanic that is to be gained to ensure better chances at item drops [8] which treats it as a term used by gamers, and finally as "karmic value" which also incorporates superstition into the use of 人品 (rénpǐn) when preparing for an exam by studying or offerings as opposed to just moral character[1].

How dictionary meanings can get transferred, distorted, subverted

As shown through these examples and their newfound connotations, it shows how a changing society could cause a word to shift in its direct meaning and even change parts of its essence to fit some of the societal needs of those who need it, as times change, new ways to use a word could occur when refitting its purpose. With the concept of rénpǐn, the article by Yang, aptly describes rénpǐn being comparable to the concept of karma in a vein similar to the US definition, with the people being shown here equating this term as a sort of cause and effect and it is not limited to that website alone, implying how the traditional ideals can be adapted into something new.[7] The Mitbb users for instance, were able to turn the concept of rénpǐn into a digital form of currency by equating it to the more common and spread concept of karma through the guanxi social networks by asking of favours to be done, netting a user with this RP to be then accumulated and spent on other favours that can be redeemed for good fortune and luck[8]. To gamers, RP has been used use the term similarly to its original character-based definition as the Diablo III players interweaving the concept of rénpǐn as one of personality as an attribute resulting in luck for good drops of items[3] or to jokingly snark about misfortunes happening in game as a result of this [9]. Confucian definitions once were about the moral quality of a person and had tones of elitism as an exclusive trait to have[8] which evolved into a similar concept during the Post-Mao era by retaining the qualities of morality, but removing the exclusivity by applying it to mundane scenarios such as quality in the workplace[4] [6]and quality amongst businesses[6]. It reflects the time periods and social ideals that the original meanings and the customs that were in place of the time periods are capable of reflecting in these definitions of rénpǐn, and retooling it to fit the values of the time period they are to be redefined in. This all culminates with the contemporary, internet age of the concept of rénpǐn, as aspects of superstition come about in a China that is prohibiting the usage of it and influence from foreign examples of karma[7] as a casual cause and effect and also the use of it as internet slang for young folk [9] showcase the change of definitions as part of the practices and beliefs of the times.

人品 and political/social complications

The new interpretations and intertwining of rénpǐn 人品 with various concepts have caused the emergence of some problematic issues.

人品, Masculinity, and Cultural Nationalism

The Confucian text discusses moral relationships, highlighting the importance of societal roles. Modern uses of 人品 within a Confucian sphere still hold onto a division of societal roles (despite less pronounced)

With the re-adoption of the term rénpǐn 人品 in the context of the ideal Confucian Gentleman junzi (historically associated with a male normative discourse), the term has promoted gender disparity by having an exclusively masculine narrative and role models, with a portion of voices maintaining the male-centered rhetoric and others using a gender-neutral one just as a facade (page 16)[12]. Rénpǐn 人品 also finds a place in cultural Nationalist discourses, in particular among youths who seek a return to some solid moral values in an increasingly capitalistic and consumeristic Global society. The moral character of an individual rénpǐn 人品 becomes key in the cultivation of moral subjecthood, which can easily be lost in consumerism without a moral framing[12]. This approach fuels cultural Nationalism generating both criticism and admiration for China’s one-party system: whereas education promoted by the party should focus more on attributes such as moral character rénpǐn 人品, it also constitutes fertile ground for the concentration of power within a few individuals, creating higher expectations for moral conduct (unlike Western institutions, where the pressure is lower given more broad distribution of power) (page 24)[12]. Finally, the approach constitutes fertile ground for Culturalist/racialized sentiments to flourish, as rénpǐn 人品 is naturalized within the population as a racial characteristic, hence it is “natural” for any Chinese netizen whether from one group or another, to become a junzi (Confucian gentleman) rather than a xiaoren (small person) based on their rénpǐn 人品 (page 26)[12].

人品 and Underground Religion

Students leaving the school after Gaokao examination. It is belived high or low Rénpǐn 人品 can influence the outcomes, so students try to act better to receive good karmic energy.

Rénpǐn 人品 understood as karmic merit places itself in an interesting position in assumingly secularized China. Among its meanings, karmic merit is used both in popular culture and in digital medias in various instances when a scientific or rational explanation for an event cannot be found (page 454)[8][10]. In school settings when examinations are involved, students and teacher rely on rénpǐn 人品 and other semi-underground activities of worship to find psychological comfort and find peace in the case outcomes of an event cannot be rationalized (page 445)[8]. This approach to rénpǐn 人品 highlights an interesting coexistence in today's China among official State-ban of religion and semi-official or "tolerated" religious practices, which proof to lie at the core of human identity and relationality.

人品 as a scapegoat

As mentioned above, 人品 (rénpǐn) is in the most contemporary sense used when an event cannot be explained rationally or scientifically. It is clear that this can create various issues in its application. Given the importance of 人品 (rénpǐn) in connection to guanxi networks, arbitrary use of the term can influence not only an individual, but their whole family image; "bad luck" can translate in suspicion, which can mutate into mistrust and assuming or accusing a person and their family of low 人品 (rénpǐn) [7]. This can have an even more problematic outcome in a working environment, where as discussed 人品 (rénpǐn) is a crucial factor in one's success and trustworthiness among fellow partners, and given the lack of scientific approach to it, it becomes easy to fire an employee based on poor 人品 (rénpǐn). On the other hand, assumptions can have positive outcomes if used in other contexts. Based on mutual interests or beliefs, assumptions of good 人品 (rénpǐn) can be a bonding element which parallelly boost inter-personal and business relationships: an example of this is trade among Chinese Hui Muslim internal migrants and Arabic Muslims, where good 人品 (rénpǐn) is assumed based on shared faith (page 12)[13]. In the school system, 人品 (rénpǐn) use to either influence performances or explain unexpected outcomes can backfire when someone's poor performance is attributed to their bad karma, stigmatizing the individual and generating self-fulfilling prophecies of failure (or success) (page 442)[8].

Studies related to the keyword

In contemporary China, the acronym 人品rénpǐn (RP), a kind of Internet slang, has transcended its traditional moral and personality evaluation and gradually become a complex social phenomenon. Related academic research has explored the expression and evolution of rénpǐn in semiotics, psychology, and Internet slang culture. This section will integrate academic perspectives from multiple disciplines, including semiotics, psychology, and Internet linguistics, to explain how rénpǐn has become popular in contemporary China and its symbolic meaning and social influence in the current culture.

Semiotic perspective: the construction of Internet abbreviations and the reconstruction of cultural symbols

The image shows a typical “ACG (Anime, Comic, Game) Market,” symbolizing the convergence of Internet culture and youth subcultures. Through the redefinition of renpin (RP) values, young people use this symbolic context to express self-identity and convey group emotions. In gaming, the abbreviation RP symbolizes luck or “character points,” extending into social media as a common expression within subcultural groups, reflecting the need for self-mockery and emotional release under pressure. These symbols and terms have become emblematic of young people’s “for our circle only” expressions, representing a social language system within their own inner circles.
ACG (Anime, Comic, Game) Market, symbolizing the convergence of Internet culture and youth subcultures. Through the redefinition of renpin (RP) values, young people use this symbolic context to express self-identity and convey group emotions. In gaming, the abbreviation RP symbolizes luck or “character points,” extending into social media as a common expression within subcultural groups, reflecting the need for self-mockery and emotional release under pressure. These symbols and terms have become emblematic of young people’s “for our circle only” expressions, representing a social language system within their own inner circles.

Semiotic research shows that the popularity of Internet abbreviation culture is not only an innovation in linguistic form, but also a reconstruction of symbolic meaning[14]. According to Saussure's semiotic theory, a sign consists of a signifier and a signified, and there is arbitrariness between the signifier and the signified. It is on this basis that Internet abbreviations deconstruct and reconstruct meaning[15]. For example, the initials “RP” for “personality” have gradually expanded from simply referring to a personality trait to also symbolizing “luck” or “morality.” In the online context, RP value even represents an informal “luck value” that can be saved or consumed[2]. This expansion of the symbol has created a new way of expression, reflecting the younger generation's need to shape and express their own identity, and has created a symbolic context on the Internet that is different from the traditional Chinese expression system[16].

Internet abbreviation culture also demonstrates the rebellious nature of young people towards established logic and mainstream discourse. By inserting letters and pinyin abbreviations into traditional Chinese, abbreviation culture challenges traditional norms in an arbitrary and entertaining style, forming a marginalized, subcultural expression system. This “playful” use of symbols has become a tool for the younger generation to distinguish themselves and identify themselves through language[3].

Psychological perspective: Internet abbreviation culture and social psychology

From a psychological perspective, the widespread use of internet slang reflects the younger generation's psychological need to cope with the pressures and fast pace of modern life. Psychologists believe that language is an important medium for individuals to express emotions and adjust their mental state. Acronyms such as RP not only make communication more efficient, but also provide users with a channel for emotional catharsis[3]. For example, the use of “RP” to express luck and psychological state in social media and games provides users with a way to “self-mock” and adjust their mental state. Studies have shown that this humorous expression of emotions helps reduce psychological stress and enhance social bonds, while also meeting the needs of fast-paced and fragmented communication in online socializing[3].

There is also a collective psychology that is prevalent in the culture of online abbreviations. RP represents a “collective mood” or “group mentality” to a certain extent, and young users express their ridicule and complaints about the setbacks in life, work, and study through a common language system. The popularity of abbreviation culture indicates that Generation Z Internet users find a sense of belonging in social interactions, giving them a sense of psychological dependence when facing common life pressures.

Internet abbreviation culture: social circles and generational gaps

As an emerging linguistic phenomenon, Internet abbreviation culture has broken down traditional language systems and profoundly affected communication and interaction between different generations. McLuhan's media development theory points out that people in the electronic age have formed different circles through the Internet, and each circle has its own unique language symbols and cultural habits. RP value and related terms not only serve as the expression of “fun affinity” in this context, but also mark the social circles and identities of the new generation of Internet users[17]. Generation Z distinguishes itself from the mainstream and standardized language expression system through this unique language symbol system, but this phenomenon also brings about an intergenerational divide. People who grew up in the traditional media environment may find it difficult to understand this abbreviated language. This “encrypted” language of expression has increased the barriers to intergenerational communication and even made different generations “strangers”. For example, the term “saving rp points” is often referred to as the “黑话 heihua” in games, which means secret language[3]. This “inner circle” culture of Internet abbreviations has, to some extent, strengthened the division of intergenerational cultures. The young group's “gathering in a circle” has gradually made abbreviation culture a tool for self-entertainment and identity differentiation.

Conclusion

In the digital age, the term “rénpǐn” (personality), which originally reflected a person's moral character and social integrity, has evolved through Internet culture into a multifaceted symbol. The evolution of the term “rénpǐn” and its abbreviation “RP” reflects the younger generation's innovative reshaping of language. It not only symbolizes a departure from traditional discourse, but also an interesting way of self-expression. An academic exploration of the term “rénpǐn” through semiotics, psychology and internet slang research highlights its evolution into a complex social symbol in contemporary China. Semiotic research reveals how rén pǐn has become an interesting reconstruction of traditional values, transforming from a concept of character to a multifunctional measure of “luck” in digital culture. This transformation reflects the younger generation's need to redefine their identity in their own symbolic language, transcending established cultural norms. Psychologically, the adoption of renpin as an Internet slang is a mechanism for managing emotional stress, providing an outlet for self-expression, and promoting social cohesion through a shared language. Furthermore, the culture of Internet slang emphasizes generational divides, with renpin acting as an “in group” code that reinforces group identity while alienating older generations unfamiliar with its evolving meaning. In this way, renpin has become not only a linguistic tool for self-expression, but also a marker of social and generational identity, embodying the inherent inclusiveness and exclusiveness of internet culture. As RP becomes a fixture of internet language and culture, it exemplifies the dynamic way in which linguistic symbols capture the shifting social values, digital expressions, and unique cultural identities of China's younger generation today.

References

  1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 1.9 Liu, S. (2020). How can corporations adopt confucianism in business practices? two representative cases. Business Ethics (Oxford, England), 29(4), 796-809. https://doi.org/10.1111/beer.12287
  2. ↑ 2.0 2.1 2.2 2.3 2.4 Yan, Y. (2013). Participating on a different platform: Viewing the chinese internet as a platform for cultural performanceshttps://rave.ohiolink.edu/etdc/view?acc_num=osu1376984342
  3. ↑ 3.0 3.1 3.2 3.3 3.4 Xu, Jiaxin (2022). "Symbolic Interpretation of Online Abbreviation Culture". Sound and Screen World: 111–113, 119 – via CNKI:SUN:SPSJ.0.2022-07-036.
  4. ↑ 4.0 4.1 4.2 Gao, J., & Gao, J. (2018). Who Are True Artists?—An Art Élitism in Ancient China. Aesthetics and Art: Traditional and Contemporary China in a Comparative Perspective, 91-111. https://link.springer.com/chapter/10.1007/978-3-662-56701-2_6
  5. ↑ 5.0 5.1 5.2 Hu, H., Xu, H., & Hao, J. (2019). An SFL approach to gender ideology in the sentence examples in the contemporary chinese dictionary. Lingua, 220, 17-30. https://doi.org/10.1016/j.lingua.2018.12.004
  6. ↑ 6.0 6.1 6.2 6.3 6.4 Kawaguchi, M. (2020). A sociological approach to management philosophy of Chinese family businesses in a transition period: The case of Ningbo Fotile Group. Cultural translation of management philosophy in Asian companies: Its emergence, transmission, and diffusion in the global era, 105-120. https://link.springer.com/chapter/10.1007/978-981-15-0241-5_7
  7. ↑ 7.00 7.01 7.02 7.03 7.04 7.05 7.06 7.07 7.08 7.09 7.10 7.11 7.12 7.13 7.14 7.15 Yang, .J; et al. (March 19 2011). "Virtual gifts and guanxi: supporting social exchange in a chinese online community". CSCW '11: Proceedings of the ACM 2011 conference on Computer supported cooperative work: 10 – via ACM Digital Library. https://dl.acm.org/doi/abs/10.1145/1958824.1958832
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 8.7 8.8 Howlett, Zachary M. (Feb 25, 2022). "Performative secularism: school-sponsored prayer in China's National College Entrance Exam". Critical Asian Studies. 54: 28 – via Taylor&Francis.
  9. ↑ 9.0 9.1 9.2 9.3 9.4 9.5 Yang, C. (2007). Chinese internet language: A sociolinguistic analysis of adaptations of the chinese writing system. Language@internet, 4 https://web.archive.org/web/20240127230714/https://www.languageatinternet.org/articles/2007/1142
  10. ↑ 10.0 10.1 10.2 尒翻, (2024, November 7). 人品有问题，这句话什么意思. https://zhidao.baidu.com/question/2053172118377074547/answer/1937403560.html
  11. ↑ 11.0 11.1 "人品 Written Chinese Dictionary "人品" Character Details". Writing Chinese. Retrieved 2024-11-10. line feed character in |title= at position 3 (help)
  12. ↑ 12.0 12.1 12.2 12.3 12.4 12.5 Hird, Derek (Fall 2017). "Junzi Masculinity and the Chinese Nation in Cultural Nationalist Discourses". Asia Pacific Perspectives. 15: 22.
  13. ↑ Lu, X. (2024). Navigating ethnic capital and ethnic penalty: Chinese Muslim internal migrants in an international trade hub. Ethnic and Racial Studies, 1–24. https://doi.org/10.1080/01419870.2024.2388688
  14. ↑ Li, Mingjie (2012). "Conceptual Analysis of Buzzwords and New Observations in Semiotics". Signs and Media: 177–185.
  15. ↑ Peng, Lan (2020). New Media User Research. Beijing: Renmin University of China Press. ISBN 9787300273635 Check |isbn= value: checksum (help).
  16. ↑ Guan, Jing (2018). "Understanding the Popular Cultural Characteristics of Internet Buzzwords from a Semiotic Perspective". Southeast Communication. 07: 73–75.
  17. ↑ Peng, Lan (2019). "The Circle Phenomenon of the Internet: Clustering and Differentiation in the Dimensions of Relationships, Culture, and Technology". Friends of Editors. 11 – via CNKI.


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