Zhu Xi
Everything combines an underlying principle with vital energy, and we understand the world and ourselves by studying things one by one.
Placement
Consummator of Neo-Confucianism: principle (li) and vital force (qi); knowledge through the investigation of things.
Key ideas
- Li and Qi
- Gewu (investigation of things)
Influence
Influenced by 6
Confucius
influenced by
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”
Evidence: AI draft
Confucius › traditionally 551–479 BCE
Mengzi (Mencius)
influenced by
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”
Evidence: AI draft
Mengzi (Mencius) › c. 372–289 BCE
Zhou Dunyi
influenced by
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)
Evidence: AI draft
Zhou Dunyi › 1017–1073
Zhang Zai
influenced by
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
Evidence: AI draft
Zhang Zai › 1020–1077
Cheng Hao
influenced by
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)
Evidence: AI draft
Cheng Hao › 1032–1085
Cheng Yi
influenced by
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)
Evidence: also in InPhO · InPhO
Cheng Yi › 1033–1107
Influenced 4
Yi Hwang
influenced
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)
Evidence: AI draft
Yi Hwang › 1501–1570
Yi I (Yulgok)
influenced
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)
Evidence: AI draft
Yi I (Yulgok) › 1536–1584
Gottfried Wilhelm Leibniz
influenced disputed
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)
Evidence: AI draft
Gottfried Wilhelm Leibniz › 1646–1716
Feng Youlan
influenced
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”
Evidence: AI draft
Feng Youlan › 1895–1990
Criticism
Mutual critique 1
Lu Jiuyuan (Lu Xiangshan) ⇄ mutual
criticised
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
Evidence: AI draft
criticised by
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
Evidence: AI draft
Lu Jiuyuan (Lu Xiangshan) › 1139–1193
Criticized by 8
Wang Yangming influenced
influenced
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)
Evidence: also in InPhO · InPhO
criticised by
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”
Evidence: AI draft
Wang Yangming › 1472–1529
Itō Jinsai
criticised by
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
Evidence: AI draft
Itō Jinsai › 1627–1705
Nicolas Malebranche
criticised by
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)
Evidence: AI draft
Nicolas Malebranche › 1638–1715
Ogyū Sorai
criticised by
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
Evidence: AI draft
Ogyū Sorai › 1666–1728
Dai Zhen
criticised by
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
Evidence: AI draft
Dai Zhen › 1724–1777
Mou Zongsan
criticised by
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
Evidence: AI draft
Mou Zongsan › 1909–1995
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Wang Fuzhi
criticised by
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”
Evidence: AI draft
Wang Fuzhi › 1619–1692
Jeong Yak-yong (Dasan)
criticised by
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
Evidence: AI draft
Jeong Yak-yong (Dasan) › 1762–1836
Criticizes 1
Siddhartha Gautama (Buddha)
criticised
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
Evidence: AI draft
Siddhartha Gautama (Buddha) › c. 480–400 BCE · conventionally dated 563–483 BCE
Works
Canonised the Analects, Mengzi and others – the basis of the civil service examinations from 1313 to 1905.
Position
Zhu Xi wove the Neo-Confucian thought of the Cheng brothers and others into a comprehensive system. Everything consists of qi, vital matter-energy, and li, principle – the pattern that makes each thing what it is and that is ultimately one, the Supreme Ultimate. Human nature is principle and therefore good, but it is clouded by turbid qi. Through the “investigation of things” and careful study, one comes to understand principle and to recover one’s original nature. He made the Four Books the core of the canon, and from the fourteenth century until 1905 his commentaries were the basis of the Chinese civil service examinations.
Life & context
Zhu Xi lived under the Southern Song dynasty, passed the highest state examination at eighteen and held various official posts, but spent most of his life teaching and writing, notably at the White Deer Grotto Academy, which he restored. At times politically out of favour, his teaching was even banned as “false learning” shortly before his death.
Further main works
- Reflections on Things at Hand (Jinsi lu, with Lü Zuqian, 1175)
- Classified Conversations of Master Zhu (Zhuzi yulei, compiled 1270)
Appears in
- Journey ‘The Chinese Conversation’ · Stop 7 of 9
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