Zhu Xi
Tout combine un principe sous-jacent et de l’énergie vitale, et nous comprenons le monde et nous-mêmes en étudiant les choses une à une.
Repères
Il a porté le néoconfucianisme à son achèvement : principe (li) et force vitale (qi) ; la connaissance par l’investigation des choses.
Idées clés
- Li et Qi
- Gewu (investigation des choses)
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Influence
Influences reçues de 6
Confucius
influencé par
Zhu Xi’s Collected Commentaries on the Analects, printed with the Four Books in 1190, read Confucius through principle and became the standard for the examinations from 1313. Zhu Xi, Lunyu jizhu, in Sishu zhangju jizhu (1190); SEP “Zhu Xi”
Attestation: brouillon IA
Confucius › selon la tradition 551–479 av. J.-C.
Mencius
influencé par
Zhu Xi made the Mencius one of the Four Books and, in his Collected Commentaries (1190), read its good nature and four sprouts through his theory of principle. Zhu Xi, Mengzi jizhu, in Sishu zhangju jizhu (1190); SEP “Zhu Xi”
Attestation: brouillon IA
Mencius › v. 372–289 av. J.-C.
Zhou Dunyi
influencé par
Zhu Xi commented on Zhou Dunyi’s Diagram of the Supreme Ultimate, read the supreme ultimate as principle and made Zhou founder of the Learning of the Way. Zhu Xi, Taijitu shuo jie; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: brouillon IA
Zhou Dunyi › 1017–1073
Zhang Zai
influencé par
Zhu Xi took over Zhang Zai’s distinction between original nature and the physical nature and his formula that the mind unites nature and feelings (Jinsilu, 1175). Zhu Xi & Lü Zuqian, Jinsilu (1175), tr. W.-t. Chan, Reflections on Things at Hand (1967); Zhuzi yulei
Attestation: brouillon IA
Zhang Zai › 1020–1077
Cheng Hao
influencé par
Zhu Xi compiled the Cheng brothers’ recorded sayings (Er Cheng yishu, 1168) and, with Lü Zuqian, took Cheng Hao’s sayings into Reflections on Things at Hand (1175). Zhu Xi (ed.), Er Cheng yishu (1168); Zhu Xi & Lü Zuqian, Jinsilu (1175), tr. W.-t. Chan, Reflections on Things at Hand (1967)
Attestation: brouillon IA
Cheng Hao › 1032–1085
Cheng Yi
influencé par
Zhu Xi adopted Cheng Yi’s theses that the nature is principle and that investigating things means probing principle, the latter in his supplement to the Great Learning (1189). Zhu Xi, Daxue zhangju (preface 1189), supplement on the investigation of things; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Attestation: aussi dans InPhO · InPhO
Cheng Yi › 1033–1107
A influencé 4
Yi Hwang
a influencé
Yi Hwang compiled the Essentials of Zhu Xi’s Letters (Juja seo jeoryo) and summed up Zhu’s learning of the sage in his Ten Diagrams on Sage Learning (1568). Yi Hwang, Juja seo jeoryo; Seonghak sipdo (1568), tr. M. C. Kalton, To Become a Sage (1988)
Attestation: brouillon IA
Yi Hwang › 1501–1570
Yi I (Yulgok)
a influencé
Yi I (Yulgok) recast Zhu Xi’s theory of principle and material force as the idea that principle runs through all things while material force sets their limits (itong giguk; letters to Seong Hon, 1572). Yi I, letters to Seong Hon (1572); Seonghak jibyo (1575); E. Y. J. Chung, The Korean Neo-Confucianism of Yi T’oegye and Yi Yulgok (1995); M. C. Kalton et al., The Four-Seven Debate (1994)
Attestation: brouillon IA
Yi I (Yulgok) › 1536–1584
Gottfried Wilhelm Leibniz
a influencé contesté
In his Discourse on the Natural Theology of the Chinese (1716) Leibniz likened Zhu Xi’s li to God; he knew it only from missionaries, and influence is disputed. G. W. Leibniz, Discours sur la théologie naturelle des Chinois (letter to N. Remond, 1716); N. Longobardi, Traité sur quelques points de la religion des Chinois (1701); D. E. Mungello, Leibniz and Confucianism (1977)
Attestation: brouillon IA
Gottfried Wilhelm Leibniz › 1646–1716
Feng Youlan
a influencé
Feng Youlan’s New Learning of Principle (Xin lixue, 1939) ‘carried on’ rather than merely followed Zhu Xi, recasting principle as logical concepts with the help of Western realism. Feng Youlan, Xin lixue (1939); IEP “Feng Youlan”
Attestation: brouillon IA
Feng Youlan › 1895–1990
Critique
Critique réciproque 1
Lu Xiangshan ⇄ réciproque
a critiqué
Zhu Xi faulted Lu Jiuyuan for neglecting study and the investigation of things and for leaning towards Chan Buddhism, as at the Goose Lake meeting of 1175. Zhu Xi, Zhuzi yulei 124; W.-t. Chan, Chu Hsi: New Studies, 1989
Attestation: brouillon IA
critiqué par
Lu Jiuyuan held that Zhu Xi’s path of study and investigating things was fragmented, since the mind itself is principle (Goose Lake meeting, 1175; letters of 1188). Lu Jiuyuan, Xiangshan quanji; W.-t. Chan, Chu Hsi: New Studies, 1989
Attestation: brouillon IA
Lu Xiangshan › 1139–1193
Critiques reçues de 8
Wang Yangming a influencé
a influencé
In Zhuzi wannian dinglun (1518) Wang Yangming selected letters of Zhu Xi to argue that Zhu had late in life approached Wang’s own learning of the mind. Wang Yangming, Zhuzi wannian dinglun (1518); W.-t. Chan, Instructions for Practical Living (1963)
Attestation: aussi dans InPhO · InPhO
critiqué par
Wang Yangming rejected Zhu Xi’s investigation of external things, which he had tried in vain on bamboo: principle is in the mind, and knowing is acting (Chuanxi lu). Wang Yangming, Chuanxi lu (1518 ff.), tr. W.-t. Chan, Instructions for Practical Living, 1963; SEP “Wang Yangming”
Attestation: brouillon IA
Wang Yangming › 1472–1529
Itō Jinsai
critiqué par
Itō Jinsai rejected Zhu Xi’s metaphysics of principle as alien to Confucius and Mencius, reading the Way as humaneness in everyday human relations (Gomō jigi, 1683). Itō Jinsai, Gomō jigi (1683, publ. 1705), tr. J. A. Tucker, 1998
Attestation: brouillon IA
Itō Jinsai › 1627–1705
Nicolas Malebranche
critiqué par
Malebranche’s Dialogue between a Christian Philosopher and a Chinese Philosopher (1708) attacks the Neo-Confucian li, as systematised by Zhu Xi and known to him from missionary reports, as an impersonal principle that confuses God with matter – in his eyes close to Spinoza. N. Malebranche, Entretien d’un philosophe chrétien et d’un philosophe chinois sur l’existence et la nature de Dieu (1708); D. E. Mungello, “Malebranche and Chinese Philosophy”, Journal of the History of Ideas 41 (1980)
Attestation: brouillon IA
Nicolas Malebranche › 1638–1715
Ogyū Sorai
critiqué par
Ogyū Sorai rejected Zhu Xi’s principle as speculation: the Way is not inherent in human nature but the rites and institutions of the ancient kings (Bendō, 1717). Ogyū Sorai, Bendō (1717), tr. J. A. Tucker, Ogyū Sorai’s Philosophical Masterworks, 2006
Attestation: brouillon IA
Ogyū Sorai › 1666–1728
Dai Zhen
critiqué par
Dai Zhen rejected Zhu Xi’s principle as something bestowed by Heaven and residing in the mind: principle is the order within things and desires, found by study (1777). Dai Zhen, Mengzi ziyi shuzheng (1777), tr. A. Chin & M. Freeman, Tai Chen on Mencius, 1990
Attestation: brouillon IA
Dai Zhen › 1724–1777
Mou Zongsan
critiqué par
Mou Zongsan judged that Zhu Xi made a side branch the main line: his principle merely exists and is inactive, unlike Mencius’ moral mind (Xinti yu xingti). Mou Zongsan, Xinti yu xingti (1968–69); N. S. Chan, The Thought of Mou Zongsan, 2011
Attestation: brouillon IA
Mou Zongsan › 1909–1995
Tout afficher (8)Afficher moins
Wang Fuzhi
critiqué par
Wang Fuzhi rejected Zhu Xi’s priority of principle over material force: principle is only the pattern of qi and cannot exist apart from it (Du Sishu daquan shuo). Wang Fuzhi, Du Sishu daquan shuo; SEP “Wang Fuzhi”
Attestation: brouillon IA
Wang Fuzhi › 1619–1692
Jeong Yak-yong (Dasan)
critiqué par
Jeong Yak-yong (Dasan) rejected Zhu Xi’s identification of human nature with principle, defining it as an inclination (giho) to delight in goodness, realised through practice. Jeong Yak-yong, Maengja youi; M. Setton, Chŏng Yagyong: Korea’s Challenge to Orthodox Neo-Confucianism, 1997
Attestation: brouillon IA
Jeong Yak-yong (Dasan) › 1762–1836
Critiques adressées à 1
Siddhartha Gautama (le Bouddha)
a critiqué
Zhu Xi criticised Buddhism for taking human nature and principle to be empty and for abandoning family and social duties (Zhuzi yulei 126). Zhu Xi, Zhuzi yulei, juan 126; W.-t. Chan, A Source Book in Chinese Philosophy, 1963
Attestation: brouillon IA
Siddhartha Gautama (le Bouddha) › v. 480–400 av. J.-C. · daté conventionnellement 563–483 av. J.-C.
Œuvres
A canonisé les Entretiens, le Meng Tzeu et d’autres textes – la base des examens de la fonction publique de 1313 à 1905.
Position
Zhu Xi a tissé la pensée néo-confucéenne des frères Cheng et d’autres en un système complet. Tout se compose de qi, matière-énergie vitale, et de li, principe – le modèle qui fait de chaque chose ce qu’elle est et qui est ultimement un, le Faîte suprême. La nature humaine est principe et donc bonne, mais elle est obscurcie par un qi trouble. Par l’« investigation des choses » et par une étude attentive, on parvient à comprendre le principe et à retrouver sa nature originelle. Il fit des Quatre Livres le cœur du canon, et du XIVe siècle à 1905 ses commentaires furent la base des examens de la fonction publique chinoise.
Vie et contexte
Zhu Xi vécut sous la dynastie des Song du Sud, réussit à dix-huit ans le plus haut examen d’État et occupa diverses charges officielles, mais passa la majeure partie de sa vie à enseigner et à écrire, notamment à l’académie de la Grotte du Cerf blanc, qu’il restaura. Par moments tombé en disgrâce politique, son enseignement fut même interdit comme « fausse science » peu avant sa mort.
Autres œuvres principales
- Jinsi lu (traduction propre : « Réflexions sur les choses à portée de main », avec Lü Zuqian, 1175)
- Zhuzi yulei (traduction propre : « Conversations classées de maître Zhu », compilées en 1270)
Apparaît dans
- Voyage « La conversation chinoise » · Étape 7 sur 9
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