Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0005
On-cho Ng
This chapter introduces Zhu’s views on hermeneutics, literature, and poesy. His hermeneutics is dedicated to gaining an understanding of pattern-principle and the Way. Zhu elevated the Four Books as scriptural texts with canonical authority, regarding them as encasing all the most important cosmological truths. According to Zhu, the proper goal of reading is to fathom and penetrate the mind of the classics’ authors (the sages) and thereby achieve an apprehension of the Way. Zhu identifies the reader with the author in the sense that they share the same heart-mind, such that understanding can be attained outside of the remit of words and texts. Textual investigation, in the end, is merely a means to apprehend the highest truths. In other words, reading is the realization of the Way, and the Six Classics are works that demonstrate the workings of pattern-principle in the midst of the Way.
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Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0002
P. Ivanhoe
This chapter provides an overview of Zhu Xi’s metaphysics epistemology, and ethics, with the aim of providing the basic foundations of his philosophical system. It explains how he developed, shaped, and codified earlier Confucian views about issues such as the relationship between pattern-principle and qi, the character of human nature, and proper course of learning into a new and powerful system of philosophy that could claim to continue the earlier Confucian tradition, address a range of pressing contemporary practical social and political problems, and offer an attractive and appealing alternative to Daoism and Buddhism.
{"title":"Metaphysics, Epistemology, and Ethics","authors":"P. Ivanhoe","doi":"10.1093/OSO/9780190861254.003.0002","DOIUrl":"https://doi.org/10.1093/OSO/9780190861254.003.0002","url":null,"abstract":"This chapter provides an overview of Zhu Xi’s metaphysics epistemology, and ethics, with the aim of providing the basic foundations of his philosophical system. It explains how he developed, shaped, and codified earlier Confucian views about issues such as the relationship between pattern-principle and qi, the character of human nature, and proper course of learning into a new and powerful system of philosophy that could claim to continue the earlier Confucian tradition, address a range of pressing contemporary practical social and political problems, and offer an attractive and appealing alternative to Daoism and Buddhism.","PeriodicalId":339799,"journal":{"name":"Zhu Xi","volume":"282 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134436305","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0006
B. Bossler
While Zhu Xi developed complex philosophical theories, his ultimate objective was the moral transformation of society. This chapter concerns his directives and exhortations to people in his jurisdiction, promulgated during his stints as a local official, as well as in his letters to disciples and friends addressing concrete issues in family relations, and in his funerary biographies (especially for women), where he exhibited considerable flexibility and accommodation to social custom. Zhu’s official directives include general admonishments to behave well and be diligent in agriculture, as well as specific warnings about officials cheating commoners, illegal family division, and unorthodox religious practices. Many of the texts in this chapter deal with family issues. Like his writings on society, Zhu’s writings on families were largely prescriptive: families needed to be properly “regulated” and interactions among family members guided by ritual.
{"title":"Social Conditions of His Time","authors":"B. Bossler","doi":"10.1093/OSO/9780190861254.003.0006","DOIUrl":"https://doi.org/10.1093/OSO/9780190861254.003.0006","url":null,"abstract":"While Zhu Xi developed complex philosophical theories, his ultimate objective was the moral transformation of society. This chapter concerns his directives and exhortations to people in his jurisdiction, promulgated during his stints as a local official, as well as in his letters to disciples and friends addressing concrete issues in family relations, and in his funerary biographies (especially for women), where he exhibited considerable flexibility and accommodation to social custom. Zhu’s official directives include general admonishments to behave well and be diligent in agriculture, as well as specific warnings about officials cheating commoners, illegal family division, and unorthodox religious practices. Many of the texts in this chapter deal with family issues. Like his writings on society, Zhu’s writings on families were largely prescriptive: families needed to be properly “regulated” and interactions among family members guided by ritual.","PeriodicalId":339799,"journal":{"name":"Zhu Xi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125867234","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0010
Daniel K. Gardner
This chapter presents a translation of chapters 1–11 of Abiding in the Mean and the Constant (sometimes translated as the Doctrine of the Mean), one of the Four Books, along with Zhu Xi’s commentary. For Zhu Xi all thirteen classics were precious, but he developed a graded curriculum. At the top he placed the Four Books: the Great Learning (Daxue大學), Analects (Lunyu論語), Mengzi (孟子), and Abiding in the Mean and the Constant (Zhongyong中庸). Their appeal, he wrote, was their “ease, immediacy, and brevity.” Pattern-principle could be more readily investigated and accessed in these four works than in any other text, or in any other thing. Only when they had fully mastered these four texts would Zhu encourage students to turn to the previously authoritative Five Classics (the Classic of Changes, Odes, Book of Documents, Book of Rites, and Spring and Autumn Annals).
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Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0008
Ellen Neskar, Ari Borrell
Part of this chapter deals with Zhu Xi’s critique of Buddhism and Daoism: his distinction of the neo-Confucian concept of pattern-principle and virtuous governance from seemingly similar Buddhist and Daoist ideas, his concern with what he saw as both schools’ lack of social and political engagement and their rejection of ethical norms, and the practice of Buddhist meditation and Daoist quietism. Zhu had a certain respect for Zhuangzi, and believed Laozi and the later Daoists were “better than” Buddhists. He reserved a special disdain for the Song dynasty version of Chan and, in particular, for its interpretation of the heart-mind and practice of sudden enlightenment. Significantly, a large portion of his attacks against Chan focus on what he saw as its pernicious influence on scholars in the Learning of the Way and Learning of the Heart-Mind movements. These attacks are taken up in part two of the translation.
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Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0007
H. Tillman
This chapter concerns Zhu Xi’s views of Heaven, ghosts, spirits, and rituals. He tended to identify Heaven with pattern-principle, thereby contributing to its gradual transformation into a more secular philosophical concept. But Zhu’s conception of Heaven was more complex and nuanced; although Heaven was not a person, it possessed consciousness that was faithful to pattern-principles. Similarly, many of Zhu’s claims about ghosts and spirits reduce both to different modes or phases of qi in the functioning of all things. Nevertheless, he taught that sincere offerings of food and wine refreshed the vitality of an ancestor’s qi, and thus he offers a philosophical justification for rites to venerate the dead. In addition, he believed that hungry ghosts arose when a person’s qi was strong or enraged by violent death. Zhu followed and further developed Cheng Yi’s idea that ritual is synonymous with pattern-principle. Nevertheless, he refused to reduce ritual to pattern-principle.
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Pub Date : 2019-08-29DOI: 10.1093/OSO/9780190861254.003.0009
Y. Kim
This chapter presents selections from Zhu Xi’s writings and conversations concerning his knowledge about and attitude toward the natural world and the objects and phenomena in it. The selections include discussions on such basic concepts as pattern-principle, qi, yin-yang, the five phases, etc. Together they amount to what might be considered his “natural philosophy.” In addition, this chapter includes Zhu Xi’s writings and comments on various scientific subjects, such as calendrical astronomy, harmonics, geography, medicine, and mathematics, his views about why these are things well-educated gentleman should know, and how one should go about acquiring proper knowledge of these aspects of the natural world.
{"title":"Science and Natural Philosophy","authors":"Y. Kim","doi":"10.1093/OSO/9780190861254.003.0009","DOIUrl":"https://doi.org/10.1093/OSO/9780190861254.003.0009","url":null,"abstract":"This chapter presents selections from Zhu Xi’s writings and conversations concerning his knowledge about and attitude toward the natural world and the objects and phenomena in it. The selections include discussions on such basic concepts as pattern-principle, qi, yin-yang, the five phases, etc. Together they amount to what might be considered his “natural philosophy.” In addition, this chapter includes Zhu Xi’s writings and comments on various scientific subjects, such as calendrical astronomy, harmonics, geography, medicine, and mathematics, his views about why these are things well-educated gentleman should know, and how one should go about acquiring proper knowledge of these aspects of the natural world.","PeriodicalId":339799,"journal":{"name":"Zhu Xi","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-08-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127833450","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-18DOI: 10.1093/OSO/9780190861254.003.0004
Justin Tiwald
This chapter presents a representative selection of Zhu’s writings on issues such as the management of the state bureaucracy, public education, rules and regulations, foreign affairs, and the selection and appointment of officials. Zhu’s vision of good governance serves as a kind of regulative ideal for his ethics. The character traits that he most esteems and wants for educated men are those that position them to be righteous, discerning, and caring advisors and administrators, and the fact that they make for capable advisors and officers of state is part of what justifies the Confucian virtues as Zhu understands them. Zhu lived up to his theoretical account of the political life; several times, he risked his career to take positions against the corruption of officials and the Southern Song’s policy of appeasement toward the Jurchens and other neighboring states.
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Pub Date : 2019-07-18DOI: 10.1093/OSO/9780190861254.003.0003
Curie Virág
This chapter offers a selection of writings concerning Zhu Xi’s account of the psychological workings of human beings that explains how their nature (xing性), heart-mind (xin心), and the feelings (qing情) are integrated with one another. It also includes material that addresses Zhu’s naturalistic explanation of moral capacity of humans and the proper course and method of self-cultivation. Zhu’s moral psychology presents a “synthesis” of the various cosmological and ethical ideas forwarded by his Northern Song neo-Confucian predecessors. He argued that by conceptualizing and embodying the all-pervading pattern-principle of things in the world one achieved integrity and unity in one’s own person, thereby fully realizing one’s humanity.
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