Hubbry Logo
Courtesy nameCourtesy nameMain
Open search
Courtesy name
Community hub
Courtesy name
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Contribute something
Courtesy name
Courtesy name
Courtesy name
View on Wikipedia
from Wikipedia
Courtesy name (Zi)
Chinese name
Traditional Chinese(表) 字
Hanyu Pinyin(biǎo) zì
Wade–Giles(piao)-tzu
Vietnamese name
Vietnamese alphabetbiểu tự
tên tự
tên chữ
Chữ Hán表字
Chữ Nôm𠸜字
𠸜𡨸
Korean name
Hangul자
Hanja字
Revised Romanizationja
McCune–Reischauercha
Japanese name
Kanji字
Hiraganaあざな
Revised Hepburnazana

A courtesy name (Chinese: 字; pinyin: zì; lit. 'character'), also known as a style name, is an additional name bestowed upon individuals at adulthood, complementing their given name.[1] This tradition is prevalent in the East Asian cultural sphere, particularly in China, Japan, Korea, Taiwan and Vietnam.[2] Courtesy names are a marker of adulthood and were historically given to men at the age of 20, and sometimes to women upon marriage.

Unlike art names, which are more akin to pseudonyms or pen names, courtesy names served a formal and respectful purpose.[1] In traditional Chinese society, using someone's given name in adulthood was considered disrespectful among peers, making courtesy names essential for formal communication and writing.

Courtesy names often reflect the meaning of the given name or use homophonic characters, and were typically disyllabic after the Qin dynasty. The practice also extended to other East Asian cultures, and was sometimes adopted by Mongols and Manchus during the Qing dynasty. The choice of a courtesy name was significant, intended to express moral integrity and respect within the cultural context.

Usage

[edit]

A courtesy name is a name traditionally given to Chinese men at the age of 20 sui, marking their coming of age. It was sometimes given to women, usually upon marriage.[1] The practice is no longer common in modern Chinese society. According to the Book of Rites, after a man reached adulthood, it was disrespectful for others of the same generation to address him by his given name.[3] Thus, the given name was reserved for oneself and one's elders, whereas the courtesy name would be used by adults of the same generation to refer to one another on formal occasions or in writing. Another translation of zi is "style name", but this translation has been criticised as misleading, because it could imply an official or legal title.[1]

Generally speaking, courtesy names before the Qin dynasty were one syllable, and from the Qin to the 20th century they were mostly disyllabic, consisting of two Chinese characters.[1] Courtesy names were often relative to the meaning of the person's given name; the relationship could be synonyms, relative affairs, or rarely but sometimes antonym. For example, Chiang Kai-shek's given name (中正, romanized as Chung-cheng) and courtesy name (介石, romanized as Kai-shek) are both from the yù (豫) hexagram 16 of I Ching.[4]

Another way to form a courtesy name is to use the homophonic character zi (子) – a respectful title for a man – as the first character of the disyllabic courtesy name. Thus, for example, Gongsun Qiao's courtesy name was Zichan (子產), and Du Fu's was Zimei (子美). It was also common to construct a courtesy name by using as the first character one which expresses the bearer's birth order among male siblings in his family. Thus Confucius, whose name was Kong Qiu (孔丘), was given the courtesy name Zhongni (仲尼), where the first character zhong indicates that he was the second son born into his family. The characters commonly used are bo (伯) for the first, zhong (仲) for the second, shu (叔) for the third, and ji (季) typically for the youngest, if the family consists of more than three sons. General Sun Jian's four sons, for instance, were Sun Ce (伯符, Bófú), Sun Quan (仲謀, Zhòngmóu), Sun Yi (叔弼, Shūbì) and Sun Kuang (季佐, Jìzuǒ).[5]

Reflecting a general cultural tendency to regard names as significant, the choice of what name to bestow upon one's children was considered very important in traditional China.[6] Yan Zhitui of the Northern Qi dynasty asserted that whereas the purpose of a given name was to distinguish one person from another, a courtesy name should express the bearer's moral integrity.[citation needed]

Prior to the twentieth century, sinicized Koreans, Vietnamese, and Japanese were also referred to by their courtesy name. The practice was also adopted by some Mongols and Manchus after the Qing conquest of China.[citation needed]

Examples

[edit]
Chinese Family name Given name Courtesy name
Lǎozǐ 老子 Lǐ 李 Ěr 耳 Bóyáng 伯陽
Kǒngzǐ (Confucius) 孔子 Kǒng 孔 Qiū 丘 Zhòngní 仲尼
Sūnzǐ (Sun Tzu) 孫子 Sūn 孫 Wǔ 武 Chángqīng 長卿
Cáo Cāo 曹操 Cáo 曹 Cāo 操 Mèngdé 孟德
Sūn Quán 孫權 Sūn 孫 Quán 權 Zhòngmóu 仲謀
Guān Yǔ 關羽 Guān 關 Yǔ 羽 Yúncháng 雲長
Liú Bèi 劉備 Liú 劉 Bèi 備 Xuándé 玄德
Zhūgé Liàng 諸葛亮 Zhūgé 諸葛 Liàng 亮 Kǒngmíng 孔明
Zhào Yún 趙雲 Zhào 趙 Yún 雲 Zǐlóng 子龍
Lǐ Bái 李白 Lǐ 李 Bái 白 Tàibái 太白
Sū Dōngpō 蘇東坡 Sū 蘇 Shì 軾 Zǐzhān 子瞻
Bāo Zhěng 包拯 Bāo 包 Zhěng 拯 Xīrén 希仁
Yuè Fēi 岳飛 Yuè 岳 Fēi 飛 Péngjǔ 鵬舉
Yuán Chónghuàn 袁崇煥 Yuán 袁 Chónghuàn 崇煥 Yuánsù 元素
Liú Jī 劉基 Liú 劉 Jī 基 Bówēn 伯溫
Táng Yín 唐寅 Táng 唐 Yín 寅 Bóhǔ 伯虎
Sūn Zhōngshān (Sun Yat-sen) 孫中山 Sūn 孫 Démíng 德明 Zàizhī 載之
Jiǎng Jièshí (Chiang Kai-shek) 蔣介石 Jiǎng 蔣 Zhōutài 周泰 Jièshí 介石
Máo Zédōng 毛澤東 Máo 毛 Zédōng 澤東 Rùnzhī 潤之
Hồ Chí Minh 胡志明　 Nguyễn 阮 Sinh Cung 生恭 Tất Thành 必誠
I Sunsin 李舜臣 I 李 Sunsin 舜臣 Yeohae 汝諧
Arai Hakuseki 新井 白石 Arai 新井 Kimiyoshi 君美 Hakuseki 白石

See also

[edit]
  • Cognomen, the third name of a citizen of ancient Rome

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Courtesy name

View on Grokipedia
from Grokipedia
A courtesy name (Chinese: 字; pinyin: zì), also known as a style name, is a traditional name given to individuals in Chinese culture upon reaching adulthood, typically males at age 20 during the capping ceremony (guànlǐ) and females at age 15 during the hair-pinning ceremony (jìlǐ), serving as a formal alternative to the personal given name (míng) for use in respectful or official interactions. This practice originated in ancient China, rooted in Confucian rituals and social etiquette outlined in classical texts like the Book of Rites (Lǐjì), where addressing someone by their míng was considered impolite among equals or superiors, as it implied undue familiarity or inferiority. Historically, the zì evolved from markers of maturity in the (c. 1046–256 BCE) onward, becoming a standard component of naming for literate elites and officials by the (206 BCE–220 CE), often chosen by the individual or their parents to reflect virtues, aspirations, or wordplay related to the míng. The name was typically disyllabic, contrasting with the often monosyllabic míng, and could be self-selected later in life for public figures, such as poets or scholars, to establish a in literary circles. By the (960–1279 CE), the zì had integrated into broader naming systems alongside pseudonyms (hào) and titles, emphasizing social hierarchy and relational dynamics in address. In terms of , the zì was employed by social peers or in written correspondence to convey respect without intimacy, while inferiors used titles and superiors might use the míng or diminutives; this usage aligned with strategies balancing and social solidarity in . For instance, in historical texts like the , figures such as (personal name Zhūgě Liàng, zì Kǒngmíng) were addressed by their zì in formal dialogues among equals. Women occasionally received zì, though less commonly documented. According to strict ancient rituals outlined in texts like the Book of Rites, husbands did not give courtesy names to their wives; these were typically conferred at the hair-pinning ceremony (jìlǐ) or tied to family roles. A rare exception is the Song dynasty scholar Su Shi, who bestowed the courtesy name Zixia (子霞) on his concubine Wang Chaoyun (王朝云). Post-Song dynasty, such husband-given names became more common among literati couples as affectionate biehao (别号) or literary ya zheng (雅称), reflecting loosening of rituals. They were often tied to or family roles. Notable examples include Confucius (Kǒng Qiū, zì Zhòngní), whose zì appears throughout the Confucian canon, and the poet Li Bai (míng Lǐ Bái, zì Tàibái), highlighting how the zì facilitated public identity in literature and philosophy. Variations existed, such as extensions of childhood names or alignments in meaning, like Qu Yuan (míng Píng, zì Yuán, both evoking "flat" or "even"). In contemporary , the zì has largely fallen out of use among the general population due to modernization and simplified naming conventions, though it persists in scholarly, artistic, or historical contexts, and some individuals adopt them voluntarily for cultural revival.

Terminology and

Definition and Core Concepts

A courtesy name, known as zì (字) or style name in Chinese tradition, is an adult name bestowed upon individuals to complement their (míng, 名), marking their transition to social maturity. Primarily given to males at the age of 20 suì (virtual age) during the capping ceremony (guànlǐ, 冠禮), it signifies the assumption of adult responsibilities and is rooted in rituals described in the (Lǐjì, 禮記). For females, a courtesy name was sometimes conferred at the pinning ceremony around age 15 or upon marriage, though less commonly documented. This name serves as a formal identifier in social and official contexts, reflecting Confucian principles of propriety and hierarchy. The core purpose of the courtesy name is to promote in interpersonal interactions, particularly among peers and equals, by avoiding the direct use of the , which is considered intimate or presumptuous unless by superiors or inferiors. In traditional , addressing someone by their zì demonstrates and maintains social harmony, as the (míng)—typically monosyllabic and assigned at birth—remains reserved for private family use or hierarchical address. This practice underscores the cultural emphasis on relational distance and , where the courtesy name facilitates polite without implying undue familiarity or dominance. Distinct from other naming elements, the courtesy name specifically denotes social adulthood and contrasts with the (míng), which identifies one from infancy; the (shì, 諡), an granted after death to evaluate a person's legacy; and the (miàohào, 廟號), reserved for emperors and used in ancestral worship. Unlike these, the zì is adopted during life for everyday formal use and often carries a disyllabic structure following the (221 BCE), evolving from earlier monosyllabic forms. Derivations typically draw from the semantic essence of the birth name, classical literary allusions, or familial birth order, such as bó (伯) for the eldest son or zhōng (仲) for the second. This structure and sourcing reinforce the name's role in embedding personal and cultural significance within social identity.

Linguistic Origins

The Chinese term for courtesy name, zì (字), literally denotes "word" or "character," referring to the fundamental units of written and spoken language in . Its application as a formal adult name emerged in texts from the (1046–256 BCE), where it signified a "style" or "literary name" conferred during coming-of-age ceremonies, such as the capping ritual for males at around age 20. In English scholarship, zì is typically romanized and translated as "courtesy name" or "style name" to capture its role in polite address. This convention influenced East Asian naming systems, yielding equivalents like the Japanese azana (字), a borrowed term for an adult alias; the Korean cha or ja (자), used similarly in historical contexts; and the Vietnamese tự (字) or tên chữ, adapted within Sino-Vietnamese communities to denote a formal secondary name. Linguistically, early zì names in pre-Qin texts were often monosyllabic, mirroring the concise structure of personal names (míng), but shifted toward disyllabic forms from the (221–206 BCE) onward, aligning with evolving phonological and stylistic preferences in Chinese. This development is evident in classical , such as the of , where zì like Zǐlù (子路) for the disciple Zhong You illustrate its integration into formal philosophical discourse. Distinct from the related hào (號), or "art name"—a self-chosen pseudonym reflecting personal or artistic identity—the zì functions as a non-artistic, ritually assigned formal alias for social and official use.

Historical Development

Origins in Ancient China

The courtesy name, known as zi (字), emerged during the Western Zhou dynasty (1046–771 BCE) as a formal adult designation adopted by males upon reaching maturity, distinguishing it from the childhood given name (ming, 名). This practice was institutionalized through the guan li (冠禮) capping ceremony, performed at the age of 20 sui (virtual age), where the recipient donned a cap symbolizing entry into adulthood and received the zi from a respected elder, often a parent or teacher. The ceremony, detailed in the Liji (禮記, Book of Rites), underscored the transition to social responsibilities, including eligibility for official roles and participation in rituals, thereby reinforcing Confucian principles of hierarchy and propriety. In Confucian ritual contexts, the adoption of the courtesy name was deeply intertwined with and social order, marking the individual's readiness to honor ancestors and serve the state. The Liji's Guan Yi (冠義) chapter describes the ceremony as occurring at the eastern steps of the ancestral hall, involving three successive caps of increasing formality, after which the zi was bestowed to signify full maturity and the expectation of virtues like loyalty and respect. This rite, rooted in Zhou practices, positioned the zi as a tool for maintaining familial and societal harmony, with participants presenting themselves to rulers and ministers to affirm their status. Among the , the zi facilitated polite address in diplomatic and ceremonial settings, as seen in early texts where it complemented lineage names to denote rank. Pre-Qin naming variations reflect an evolution from simpler forms, with oracle bone inscriptions from the late Shang period (c. 1250–1046 BCE) featuring predominantly monosyllabic personal names, such as those of kings like Wu Ding (武丁) or diviners like Zheng (正), used in ritual divinations without the formalized zi structure. By the Spring and Autumn period (771–476 BCE), as recorded in the Zuo Zhuan (左傳), the zi became more prominent among the aristocracy, often monosyllabic and prefixed to titles for respect, as in the case of Zichan (子產, courtesy name of Gongsun Qiao, a Zheng statesman) or Zhao Xiangzi (趙襄子, a Jin leader). During the Warring States period (475–221 BCE), the zi increasingly emphasized scholarly and intellectual identities, with figures like Zigong (子貢, a disciple of Confucius) using it to signify erudition and public engagement, evolving from purely noble usage to broader elite application.

Evolution Through Dynasties

During the Qin and Han dynasties (221 BCE–220 CE), the practice of courtesy names underwent significant standardization, shifting toward disyllabic forms that reflected or complemented the personal name (ming), and became deeply integrated into the imperial bureaucracy where officials were formally addressed by their zi in administrative documents, letters, and official inscriptions. This evolution marked a departure from pre-imperial monosyllabic usages, emphasizing formality and social hierarchy as the centralized state expanded, with courtesy names adopted at the capping ceremony for males at age 20 and pinning for females at 15. In the Tang and dynasties (618–1279 CE), courtesy names flourished among the literati class, often inspired by classical poetry and literary allusions, as exemplified by the poet (701–762 CE), whose courtesy name Taibai evoked celestial and poetic imagery from his own verses and broader Tang literary traditions. This period saw increased adoption among elite women in scholarly families, where zi provided a layer of respect and identity beyond marriage, tying into the era's cultural emphasis on refinement and examination success. However, strict ancient rituals, as outlined in texts like the Liji, did not permit husbands to bestow courtesy names on their wives, with such practices being exceptional and rare prior to the Song dynasty. A notable example is the Song poet Su Shi (蘇軾, 1037–1101 CE), who gave the courtesy name Zixia (子霞) to his concubine Wang Chaoyun (王朝云). Post-Song, as Confucian rituals loosened and elegant appellations (ya zheng, 雅稱) proliferated among literati couples, husband-given affectionate names or literary appellations (biehao, 別號) became more common, reflecting evolving social conventions in marital and scholarly relationships. The Ming and Qing dynasties (1368–1912 CE) represented a period of continued formality in the use of courtesy names, particularly among the scholarly and bureaucratic elite. Under Qing edicts, ethnic groups such as the Manchus adopted sinicized naming conventions, incorporating courtesy names to align with Han bureaucratic norms and consolidate imperial authority.

Usage and Social Conventions

Formal and Social Applications

In traditional Chinese society, courtesy names (zi) served as essential markers of in interpersonal interactions, particularly among peers or from juniors to superiors. Addressing someone by their (ming) in such contexts was deemed impolite or even insulting, as it implied undue familiarity or a breach of , while the courtesy name allowed for a more formal and deferential mode of reference in both spoken and written exchanges. This practice underscored the Confucian principle of propriety (li), where naming conventions helped preserve social harmony and hierarchical order by signaling maturity and mutual esteem. The application of courtesy names extended to various formal and semi-formal settings, including official documents, personal letters, scholarly correspondence, and social gatherings such as banquets. In these environments, the courtesy name was the standard form of address, often paired with titles to enhance formality, while birth names were generally reserved for intimate family contexts or use by elders and close superiors to assert authority. Conversely, in familial or highly personal settings, courtesy names were avoided in favor of terms or diminutives, maintaining emotional closeness without the distance imposed by formal . This selective usage reinforced boundaries between public and private affection. Although courtesy names were predominantly a male convention—bestowed upon men at the age of 20 during the capping ceremony (guan li)—women occasionally received them as well, typically at age 15 during the hair-pinning ritual (ji li) or upon marriage, with examples documented from the Han and Tang dynasties among literate or highborn individuals. Strict ancient rituals, as outlined in classical texts like the Book of Rites, did not permit husbands to bestow formal courtesy names (zi) on their wives, with such practices tied instead to family or ritual ceremonies. A rare exception is the Song dynasty scholar Su Shi, who gave the courtesy name Zixia (子霞) to his concubine Wang Chaoyun (王朝云). Post-Song dynasty, as rituals loosened, husband-given names became more common among literati couples, often as affectionate biehao (别号) or elegant appellations (ya zheng, 雅称), reflecting evolving social norms. Symbolically, courtesy names were carefully selected to evoke virtues such as integrity, benevolence, or wisdom, or to reference natural elements and personal aspirations, thereby embodying the Confucian ideal of self-cultivation and contributing to the broader social fabric of moral order. For instance, a name alluding to "enduring pine" might symbolize resilience and longevity, aligning the individual with esteemed ethical qualities expected in hierarchical society. This nomenclature not only personalized identity but also perpetuated cultural values of harmony and propriety across interactions.

Naming Rules and Structures

In ancient , following the , courtesy names (known as zi 字) typically adopted a disyllabic structure, consisting of two characters that complemented the monosyllabic (ming 明). The first character often indicated the individual's among siblings, such as zhong (仲) for the second son or shu (叔) for the third, or it echoed the semantic meaning of the to maintain continuity in personal identity. This format emphasized harmony and familial hierarchy, evolving from earlier naming practices to standardize adult nomenclature during rites like the capping ceremony for males or for females. The selection of a courtesy name was a deliberate process, usually undertaken by parents, teachers, or the individual themselves upon reaching adulthood, often around age twenty for men. Influences drew from classical sources and cosmological principles, including derivations from the for auspicious hexagrams, the Five Elements (wuxing 五行) to balance elemental forces like wood or metal in the name's radicals, and poetic allusions from the Shijing (Book of Odes) to evoke virtue or natural imagery. Scholar advised selecting characters that extended the given name's implications while preserving its essence, drawing from classical texts like the . Strict taboos governed courtesy name creation to uphold respect and propriety, particularly prohibiting homophones or near-homophones of emperors' given names, which were considered sacred and ineffable under imperial decree. For instance, during the , characters sounding like Emperor Wuzong's yan (炎) were avoided, extending to similar syllables like tan or dan. Names with negative connotations, such as those implying misfortune or , were also eschewed; in scholarly circles, the zi was required to embody elegance, drawing from refined literary or ethical motifs to signify cultural refinement. Variations in courtesy name structures occurred across periods, with rare monosyllabic forms persisting as holdovers from pre-Qin eras before the widespread adoption of disyllabics. Over time, particularly in later dynasties, the inclusion of generational markers became common, where siblings or clan members shared the first character of their zi to denote cohort, reinforcing lineage cohesion alongside the surname (xing 姓). This evolution aligned with broader shifts in social organization, though the core emphasis on auspiciousness and hierarchy remained consistent.

Cultural Adaptations

Adoption in Korea and Vietnam

In Korea, the practice of using courtesy names was introduced during the kingdom (37 BCE–668 CE), reflecting early adoption of Chinese cultural influences amid interactions with the and subsequent Chinese states. This system, known as "ja" (자, 字), became formalized during the dynasty (1392–1910), where it was primarily employed by the , the aristocratic elite class responsible for governance and scholarship. Yangban males typically received their ja upon reaching adulthood or achieving scholarly milestones, often tied to success in the (科擧), the rigorous civil service examinations modeled on the Chinese imperial system, which emphasized Confucian learning and Sino-Korean (Chinese characters) in naming conventions. The ja served as a formal alternate name used in official and social contexts, underscoring hierarchy and respect, with an emphasis on hanja to align with classical Chinese literary traditions. In Vietnam, courtesy names, termed "tự" (字), were adopted during the period of domination (111 BCE–939 CE), as part of broader efforts that integrated Chinese administrative, scholarly, and naming practices into local society. The tự gained prominence among the educated elite during the dynasty (1802–1945), particularly for mandarins in the imperial bureaucracy, where it complemented birth names and was often bestowed upon passing civil examinations or attaining official rank. This adaptation blended with indigenous naming customs, incorporating Vietnamese linguistic elements while retaining hanzi () for formality, as seen in literary works such as those of Du (1765–1820), whose tự was Tố Như (托如) and who employed such conventions in his poetry to evoke Confucian ideals. Both Korea and saw the parallel decline of courtesy names in the early , driven by modernization, colonial influences, and shifts toward vernacular scripts— in and Quốc ngữ (Latin-based alphabet) in under French colonialism—which diminished the role of classical Chinese characters in daily and official life. Critics like Vietnamese intellectual Phan Khôi (1885–1959) lambasted the tự system in the late and early as outdated and impractical, accelerating its obsolescence among younger generations in favor of simplified, modern naming.

Influence in Japan and Other Regions

In Japan, the Chinese courtesy name practice evolved into the "azana" (字) during the (794–1185 CE), serving as a formal adult name conferred upon males at the age of maturity, often around 20, to denote respect in social and official interactions. Distinct from the "imina" (忌名 or 名), the personal or childhood name deemed for direct use by others except close kin or superiors, the azana was employed by courtiers and in formal settings, reflecting Confucian ideals of propriety adapted to Japanese court culture. By the (1185–1333 CE), adopted azana alongside hereditary lineage names, integrating it with "nanori" (名乗り), a public pronunciation of the name used in introductions to convey status without invoking the imina. Among other regions, the Manchus adopted Chinese-style nomenclature during the (1644–1912 CE) as part of efforts, often featuring phonetic adaptations of Manchu sounds rendered in for official use, allowing bannermen to maintain ethnic identity while adhering to Han conventions in documents and titles. Similarly, Mongol in the (1271–1368 CE) adopted Chinese courtesy names (zi 字) alongside their native appellations, a practice that facilitated governance over diverse subjects and elevated the status of elites in Confucian-influenced . This dissemination occurred through cross-cultural exchanges, including Japan's tributary missions to Tang and , which transmitted naming etiquette as part of broader Confucian and administrative influences, and the spread of , which embedded such conventions in monastic and lay rituals across .

Notable Examples

Pre-Modern Historical Figures

One prominent example of a courtesy name from ancient China is that of , born Kong Qiu (孔丘) in 551 BCE. His courtesy name, Zhongni (仲尼), was derived from his status as the second son in his family, with "Zhong" indicating the second position among siblings and "Ni" referencing Mount Ni, where his mother reportedly prayed for a child. This name not only marked his personal circumstances but also symbolized the virtuous path he would embody as a teacher and philosopher, emphasizing and moral cultivation in Confucian thought. Similarly, Mencius, born Meng Ke (孟軻) around 372 BCE, is traditionally linked to the Confucian lineage through his studies in the school of Zisi (子思), the grandson of Confucius, which alluded to his intellectual ancestry in the tradition. While Mencius's own courtesy name is not definitively recorded in early sources and has been variably suggested as Ziyu (子輿) or Ziche (子車) in later traditions, his association with Zisi underscores how courtesy names and scholarly affiliations reinforced philosophical continuity and virtue in pre-Qin thought. Among emperors and high officials, the use of courtesy names varied, often adapting to imperial conventions. , born Li Shimin (李世民) in 598 CE, did not formally adopt a standard courtesy name, as was common for rulers to avoid direct address by peers; however, contemporaries and historians referred to him using variants derived from his personal name or titles, such as informal allusions to "Shimin" to denote his role in stabilizing the realm. In contrast, the scholar-official (蘇軾), born in 1037 CE, bore the courtesy name Zizhan (子瞻), meaning "to look ahead" or "prospective gaze," which reflected his forward-thinking literary and political insights during a turbulent era. Courtesy names frequently encapsulated philosophical ideals, as seen in the case of (王安石), born in 1021 CE, whose courtesy name Jiefu (介甫) aligned with his role in Neo-Confucian reforms aimed at moral governance and societal harmony. This naming practice illustrated broader traditions where individuals selected or received names evoking virtues like benevolence and , thereby integrating personal identity with ethical aspirations in imperial China.

20th-Century and Modern Cases

During the Republican era (1912–1949), courtesy names remained a marker of formal identity among political leaders and revolutionaries, bridging traditional conventions with modern reformist aspirations. , whose birth name was Sun Wen (孫文), adopted the courtesy name Zaizhi (載之) in his early adulthood, which aligned with his role in promoting national renewal and was used in official correspondences reflecting his reformist ethos. Similarly, , known officially as Jiang Zhongzheng (蔣中正) from around 1918, took the courtesy name Jieshi (介石) in 1912 while studying in , employing it prominently within revolutionary circles to signify resolve amid political upheaval. In the mid-20th century, usage became sparser but persisted among intellectuals, particularly in literary and scholarly contexts. For example, the writer (pen name; birth name Zhou Shuren, 周樹人), born in 1881, used the courtesy name Yùcái (豫才), which reflected his literary aspirations and was employed in formal writings to maintain ties to classical traditions. The tradition endured longer in communities before 1949, where diaspora groups preserved naming customs in social and familial settings to uphold cultural continuity away from mainland upheavals. In post-1949, occasional revivals occur in cultural events and literary circles, with courtesy titles and names referenced in contemporary Taiwanese society to honor heritage.

Decline and Legacy

Factors Leading to Decline

The decline of courtesy names in China accelerated during the Republican era (1912–1949), as Westernization efforts sought to dismantle Confucian traditions in favor of modern, simplified social practices. The of 1919, a pivotal cultural and intellectual upheaval, played a key role by promoting vernacular language, scientific thinking, and egalitarian norms that viewed elaborate naming conventions as outdated feudal remnants. This shift led to the gradual abandonment of courtesy names in everyday and formal contexts, with official records increasingly relying on given names alone to streamline administration and reflect progressive ideals. Following the in 1949, the further formalized the use of legal given names in official systems like the household registration () system, established in 1958, aligning with broader anti-feudal campaigns that targeted traditional cultural practices. In the , these campaigns, including and the suppression of counterrevolutionaries (1950–1951), eroded the use of courtesy names as symbols of the old order. Colonial and modernization pressures in neighboring regions hastened the abandonment of courtesy names beyond . In Korea, the Japanese occupation (1910–1945) enforced the policy from 1939, compelling Koreans to adopt Japanese-style names and disrupting Sino-Korean naming traditions, including courtesy names, to assimilate the population. Similarly, in under French rule (1887–1954), mandatory birth registrations and the promotion of Romanized script (Quốc ngữ) contributed to the simplification of personal names in favor of Western-influenced formats. Among global Chinese diaspora communities, exposure to Western societies reinforced this trend, with migrants adopting single given names for integration and practicality. Even as China's economic reforms of the 1980s under opened the country to market forces and global influences, they did not revive courtesy name traditions, prioritizing instead continued modernization and uniformity in personal identification. By this period, the practice had become largely obsolete, confined to historical or literary references.

Contemporary Relevance and Revival Efforts

In , the tradition of courtesy names (zì) has become rare in everyday use, with most individuals relying solely on their and since the early . However, among intellectuals, scholars, and writers, they occasionally serve as literary sobriquets or professional aliases to evoke classical heritage. The practice holds more contemporary relevance in and , where traditional culture remains influential, appearing in formal biographies, academic publications, and artistic works that celebrate Confucian roots. Courtesy names are also prominently featured in novels and films, such as those by , where they authenticate historical settings and underscore themes of respect and social hierarchy among characters. Revival efforts in the 21st century are tied to broader cultural initiatives promoting Confucian values, particularly in Taiwan through organizations like the Chinese Association of Confucius, established in 2011 to disseminate traditional rites and thought. These movements, including educational programs on classical customs during the 2010s, raise awareness of historical practices such as naming traditions as part of cultural preservation. Online platforms further support self-adoption of style names among enthusiasts seeking personal ties to heritage. As of 2025, courtesy names remain niche, with limited voluntary use in scholarly or artistic contexts across regions. Among communities in and , echoes of courtesy names persist in hybrid naming systems, where individuals may use additional traditional aliases alongside Western or local names, emphasizing over mere pseudonymity.

References

  1. https://pages.ucsd.edu/~dkjordan/chin/ChNames.html
  2. http://www.chinaknowledge.de/History/Terms/titles.html
  3. https://files.eric.ed.gov/fulltext/EJ1081503.pdf
  4. https://www.jstor.org/stable/4168776
  5. http://facultysites.vassar.edu/brvannor/ThreeKingdoms.pdf
  6. https://www.chinanews.com.cn/hb/news/2008/09-17/1384856.shtml
  7. https://ia801805.us.archive.org/25/items/ApolloHumanRightsBooks/57593829-Li-Ji-Legge.pdf
  8. https://onomajournal.org/wp-content/uploads/2019/09/Onoma-51-08.-Kaluzynska-final-25.08.2019.pdf
  9. https://academickids.com/encyclopedia/index.php/Chinese_style_name
  10. http://www.acmuller.net/con-dao/analects.html
  11. https://ctext.org/liji/guan-yi
  12. http://www.chinaknowledge.de/Literature/Historiography/oracle.html
  13. http://yuri-pines-sinology.com/wp-content/uploads/2022/08/Names-in-Zhou-texts-TP.pdf
  14. https://heraldry.sca.org/names/Chinese-Onomastics_v1.1.pdf
  15. https://baike.baidu.com/item/%E7%8E%8B%E6%9C%9D%E4%BA%91/1089410
  16. https://www.zhihu.com/question/26705700
  17. http://www.chinaknowledge.de/History/Terms/examination.html
  18. https://cdn.oujdalibrary.com/books/934/934-humour-in-chinese-life-and-letters-classical-and-traditional-approaches-%28www.tawcer.com%29.pdf
  19. https://www.chinafetching.com/chinese-names
  20. http://www.westernexplorers.us/Zi_courtesy_name_Khu_De.pdf
  21. https://baike.baidu.com/item/%E7%8E%8B%E6%9C%9D%E4%BA%91/56511
  22. https://scholarlypublications.universiteitleiden.nl/access/item:2962887/view
  23. https://online.ucpress.edu/jvs/article/18/3/56/197071/The-Inconvenience-of-TraditionPhan-Khoi-s
  24. https://www.tofugu.com/japan/history-of-japanese-names/
  25. https://sengokudaimyo.com/japanese-names
  26. https://scholarworks.lib.csusb.edu/cgi/viewcontent.cgi?article=1071&context=history-in-the-making
  27. https://www.jstor.org/stable/40725570
  28. https://www.utc.edu/health-education-and-professional-studies/asia-program/2018-ncta-teaching-modules/chinese-influences
  29. http://www.chinaknowledge.de/Literature/Classics/confucius.html
  30. https://jurnal.uns.ac.id/maobi/article/download/79762/43913
  31. https://plato.stanford.edu/entries/mencius/
  32. http://cognitionandculture.net/wp-content/uploads/Mencius-Wikipedia.pdf
  33. https://www.oxfordbibliographies.com/abstract/document/obo-9780199920082/obo-9780199920082-0142.xml
  34. http://www.chinaknowledge.de/History/Song/personswanganshi.html
  35. https://www.wukongsch.com/blog/ancient-chinese-names-post-23308/
  36. https://languagelog.ldc.upenn.edu/nll/?p=53453
  37. https://gaodawei.wordpress.com/2025/06/07/2025-names-names-many-names-for-chinese-writers-scholars-and-revolutionaries/
  38. https://ans-names.pitt.edu/ans/article/view/2092
  39. https://www.britannica.com/event/May-Fourth-Movement
  40. https://www.theworldofchinese.com/2016/10/the-modern-ritual-of-the-english-name/
  41. https://www.jstor.org/stable/3879401
  42. https://www.pacificatrocities.org/blog/what-does-colonization-look-like-the-case-of-soshi-kaimei-in-colonial-korea
  43. https://www.familysearch.org/en/wiki/Vietnam_Naming_Customs
  44. https://www.sixthtone.com/news/1521/how-chinese-people-make-western-names-for-themselves
  45. https://www.weforum.org/stories/2025/06/how-china-got-rich-40-year-history-of-economic-transformation/
  46. https://www.theworldofchinese.com/2017/03/naming-trends-across-the-decades/
  47. https://u.osu.edu/mclc/2014/11/14/life-as-the-heir-to-confucius/
  48. https://www.quora.com/Do-any-modern-Chinese-people-have-courtesy-names-%25E5%25AD%2597-Are-they-frowned-upon-or-considered-pretentious-nowadays
  49. https://culturalatlas.sbs.com.au/singaporean-culture/singaporean-culture-naming
Add your contribution
Related Hubs
Contribute something
User Avatar
No comments yet.