By Siu-Chi Huang
Huang's booklet analyzes the foremost Neo-Confucian philosophers from the 11th to the 16th centuries. concentrating on metaphysical, epistemological, and moral philosophical matters, this examine provides the ancient improvement of the Neo-Confucian tuition, an outgrowth of historical Confucianism, and characterizes its idea, heritage, and effect. Key concepts―for instance ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)―as interpreted by way of each one philosopher are mentioned intimately. additionally tested are the 2 significant faculties that constructed in this interval, Cheng-Zhu, college of precept, and Lu-Wang, college of brain. those faculties, regardless of diverse philosophical orientations, have been confident that their universal target, to lead to a harmonious relationships among guy and the universe and among guy and guy, may be accomplished via other ways of philosophizing. to appreciate the chinese language brain, it is crucial to appreciate Neo-Confucianism as a reformation of early Confucianism.
This analytical presentation of significant Neo-Confucian philosophers, from the 11th to the 16th centuries, examines Zhou Dun-yi (1017-1073), Shao Yong (1011-1077), Zhang Zai (1020-1077), Cheng Hao (1032-1085), Cheng Yi (1033-1107), Zhu Xi (1130-1200), Lu Xiang-shan (1139-1193), and Wang Yang-ming (1427-1529). With its concentrate on metaphysical, epistemological, and moral philosophical concerns, Huang's examine provides the ancient improvement of the Neo-Confucian college, an outgrowth of old Confucianism, and characterizes its concept, historical past, and impression. Key concepts―for instance, ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)―as interpreted by way of every one philosopher are mentioned intimately. the 2 significant faculties that built in the course of those six centuries are tested in addition. Lu-Wang, tuition of brain, constructed in feedback of Cheng-Zhu, tuition of precept. the 2 colleges, regardless of diversified ways towards their philosophical ambitions, have been confident that their universal targets, to result in harmonious relationships among guy and the universe and among guy and guy, may be accomplished via alternative ways of philosophizing. to appreciate the chinese language brain, it is important to appreciate Neo-Confucianism as a reformation of early Confucianism.
Scholars of jap religions and philosophy will get pleasure from the target interpretations of every thinker's philosophy, for which pertinent passages spoken through each one guy were chosen and translated by means of the writer from the unique chinese language, and the comparisons of the Neo-Confucian philosophies with these of the West. An creation offers the old heritage during which to check the increase of Neo-Confucianism. The learn is geared up ehronologically and encompasses a thesaurus of phrases and a bibliography which serves as a precious advisor for extra research.
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Extra info for Essentials of Neo-Confucianism: Eight Major Philosophers of the Song and Ming Periods
However, whereas Zhou Dun-yi is primarily noted for his emphasis on the Supreme Ultimate (tai-ji) as the key concept in his ontological system, Shao Yong is more interested in the notion of numbers as the basis of his cosmic structure. There is no evidence that these two pioneers of the new philosophy were personally acquainted, but it is interesting to note that there is an affinity of basic theoretical assumptions Shao Yong • 39 between them. As stated in the Book of Changes: “Therefore, in [the system of] the Changes there is Supreme Ultimate (tai-ji), which produced the Two Forms (liang yi).
3. 53. See note 37. 54. Tong Shu, ch. 7. 55. , ch. 12. 56. , chs. 13, 17. 57. , ch. 20. 58. , chs. 24, 25. 59. , ch. 15. 60. , ch. 39. 61. , ch. 20. 62. For a brief account of the Daoist Tai-ji xian-tian zhi-tu. , Vol. 2, pp. 438–442). 63. Mencius, VIIB. , p. 497). Chapter 3 Shao Yong, 1011–1077 LIFE AND WORKS Shao Yong was born at Fan-yang, south of the present Beijing. 1 An important event occurred while Shao Yong was still a young man when he moved with his father Shao Gu to Gong-cheng in An-hui, where Li Zhi-cai2 was magistrate and a learned Confucian scholar.
28. Zhu Wen-gong wen-ji, 56. 29. See Book of Changes, Appendix III, 5. 30. 11. 31. 9. 32. 14. 33. C. 34. For the hexagrams mentioned in the Tong Shu, see Book of Changes, and for a brief account of the sixty-four hexagrams, see Chapter 1, note 30. 35. Doctrine of the Mean, 25. 36. Tong Shu, ch. 4. 37. , ch. 3. 38. Zhou quoted from Book of Changes, commentary on hexagram no. , 213). 39. Tong Shu, ch. 1. 40. , ch. 2. 41. 4. 42. Tong Shu, ch. 1. 43. Doctrine of the Mean, ch. 22. 44. See note 8. 45.