Cheng Yi
Jedna zasada przenika wszystkie rzeczy w niezliczonych postaciach, a poznajemy ją, starannie badając rzeczy jedna po drugiej.
Umiejscowienie
Młodszy z braci Cheng: zasada jest jedna, jej przejawów wiele; poznaje się ją przez badanie rzeczy jedna po drugiej – korzeń szkoły Cheng–Zhu.
Kluczowe idee
- Zasada jest jedna, przejawy liczne
- Badanie rzeczy
- Szacunek (jing)
Nauczyciele: Zhou Dunyi
Wpływ
Pod wpływem 3
Mencjusz
pod wpływem
Cheng Yi upheld Mencius’ thesis that human nature is good by identifying the nature with principle and tracing evil to the endowment of material force (qi). Er Cheng yishu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Źródło: szkic AI
Mencjusz › ok. 372–289 p.n.e.
Zhou Dunyi nauczyciel(ka)
nauczyciel(ka)
Attested in the brothers’ recorded sayings (a remark about once studying with Zhou Maoshu, Henan Chengshi yishu 2A), which do not say which brother is speaking; that Cheng Yi studied there with his brother as a boy is stated by Zhu Xi, who also made Zhou the founder of their school. Henan Chengshi yishu 2A (recorded by Lü Dalin); Zhu Xi, Yichuan xiansheng nianpu
Źródło: szkic AI
Zhou Dunyi › 1017–1073
Zhang Zai
pod wpływem
Defending Zhang Zai’s Western Inscription against Yang Shi’s charge of Mohist universal love, Cheng Yi read it as teaching that principle is one but its manifestations many. Cheng Yi, reply to Yang Shi on the Ximing, in Er Cheng wenji; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
Źródło: szkic AI
Zhang Zai › 1020–1077
Wpływ na 2
Zhu Xi
wpływ na
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)
Źródło: także w InPhO · InPhO
Zhu Xi › 1130–1200
Feng Youlan
wpływ na
Feng Youlan’s History of Chinese Philosophy (1934) made Cheng Yi, not his brother, the founder of the learning of principle that Feng renewed in Xin lixue (1939). Feng Youlan, Zhongguo zhexue shi (1931–34), tr. D. Bodde (1952–53); Xin lixue (1939); IEP “Feng Youlan”
Źródło: szkic AI
Feng Youlan › 1895–1990
Krytyka
Krytyka ze strony 1
Dai Zhen
krytyka ze strony
Dai Zhen charged that the Cheng–Zhu principle (li), set apart from human desires, had let the powerful put people to death in the name of principle (Mengzi ziyi shuzheng, 1777). Dai Zhen, Mengzi ziyi shuzheng (1777), tr. A. Chin & M. Freeman, Tai Chen on Mencius, 1990
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Dai Zhen › 1724–1777
Dzieła
Czyta Księgę Przemian jako przewodnik po zasadzie w sprawach ludzkich, a nie podręcznik wróżbiarstwa.
Stanowisko
Cheng Yi gave Neo-Confucianism its classic framework. Principle (li) is one, its manifestations many: every thing has its principle, all principles are ultimately one, and human nature is principle (xing ji li), while differences in vital force (qi) account for good and bad conduct. Principle is known by investigating things – one today, another tomorrow – until understanding suddenly becomes comprehensive. Cultivation requires reverence (jing), learning the extension of knowledge. Zhu Xi followed him so closely that one speaks of the Cheng–Zhu school. Later critics made him a symbol of rigid morality, not least for his remark that for a widow starving is a small matter beside losing her chastity.
Życie i kontekst
Cheng Yi, known as Yichuan, was born in 1033, the younger brother of Cheng Hao. At the Imperial Academy he won attention with an essay on what Confucius’ disciple Yan Hui loved to learn. He long declined office and taught in Luoyang; in 1086 he became lecturer to the young emperor but soon fell victim to factional strife. Banished in 1097, pardoned in 1100, he died in 1107.
Dalsze główne dzieła
- What Master Yan Loved to Learn (Yanzi suo hao he xue lun, c. 1056)
- Commentary on the Book of Changes (Yichuan Yizhuan, 1099)
- Surviving Works of the Two Chengs (Er Cheng yishu, compiled by Zhu Xi, 1168, posthumous)
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