A study on the relationship between cosmology of Taijitushuo and Zhu Xi's ‘Li-buntilun’

Abstract

Modern and contemporary scholars generally evaluate Zhoud-unyi's theory as cosmology. However, there is a difference in the specific content. As a representative example, Zhubokun defines Zhoudunyi's study as 'cosmogeny' based on Taijitushuo. Mozong-nsan defines Zhoudunyi's study as 'becoming' based on Tongshuo. ‘Cosmology’ originates from ‘Kosmos’ originally proposed by Pythagoras. Pythagoras interprets ‘Kosmos’ as ‘Universe’ and also presents the ‘form’ of ‘number’ as the cause of such a universe. And this ‘form’ defines ‘matter’ and the universe is created. In this way, in the cosmology established by ‘matter’, ‘form’ and ‘dualistic world view’, ‘cosmogeny’ and ‘becoming’ are not particularly distinguished, and fact and value are separated. However, in the cosmology of Yi-ology, facts and values are continuous. The cosmology of Yi-ology is based on agricultural culture which is why it is 'becoming', and at the same time, its internal causes and principles have an ethical character. This is expressed as the law of ‘yiyinyiyang(一陰一陽)’. In this way, the philosophical meaning of cosmology, which can be confirmed in Yizhuan, is a continuation of facts and values, which leads to the thought of ‘the unity of heaven and human(天人合一)’. Taijitushuo has the character of 'becoming' but also the charac-ter of 'cosmogeny'. However, the theory of spontaneous generation by the movement of ‘Yuanqi(元氣)’ itself in Taijitushuo as supported by Zhu Xi has limitations in terms morality and of ethics. It is that in the process of cosmogony, the moral nature or essence by confucianism cannot be dealt with. If so, the theory of cosmogeny in Taijitushuo will be reduced to non-essentialism or a search for facts. Zhu Xi is solving these problems through 'Li-bunti(理本體)'. In other words, by setting up a transcendental and conceptual space, the principle of ‘yiyinyiyang(一陰一陽)’ can always function as a natural law and a normative law throughout the entire process of ‘Qihua(氣化)’. If so, Taijitushuo's theory of cosmogeny means value and practical discussion, and also means ‘the unity of heaven and human(天人合一)’. Based on this, Zhu Xi's 'Li-buntilun(理本體論)' does not oppose cosmology, but rather supplements it.