朱熹
每一事物都由根本的理与气结合而成，而我们通过逐一研究事物来理解世界和自身。
定位
新儒学的集大成者：理与气；通过格物获得知识。
核心思想
- 理与气
- 格物
影响
受影响于 6
孔子
受其影响
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”
依据: AI 草稿
孔子 › 相传 公元前551—前479年
孟子
受其影响
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”
依据: AI 草稿
孟子 › 约公元前372—前289年年
周敦颐
受其影响
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)
依据: AI 草稿
周敦颐 › 1017–1073
张载
受其影响
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
依据: AI 草稿
张载 › 1020–1077
程颢
受其影响
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)
依据: AI 草稿
程颢 › 1032–1085
程颐
受其影响
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)
依据: 亦见于 InPhO · InPhO
程颐 › 1033–1107
影响了 4
李滉
影响了
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)
依据: AI 草稿
李滉 › 1501–1570
李珥（栗谷）
影响了
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)
依据: AI 草稿
李珥（栗谷） › 1536–1584
戈特弗里德·威廉·莱布尼茨
影响了 存在争议
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)
依据: AI 草稿
戈特弗里德·威廉·莱布尼茨 › 1646–1716
冯友兰
影响了
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”
依据: AI 草稿
冯友兰 › 1895–1990
批评
相互批评 1
陆九渊（陆象山） ⇄ 相互
批评了
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
依据: AI 草稿
受其批评
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
依据: AI 草稿
陆九渊（陆象山） › 1139–1193
受批评于 8
王阳明 影响了
影响了
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)
依据: 亦见于 InPhO · InPhO
受其批评
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”
依据: AI 草稿
王阳明 › 1472–1529
伊藤仁斋
受其批评
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
依据: AI 草稿
伊藤仁斋 › 1627–1705
尼古拉·马勒伯朗士
受其批评
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)
依据: AI 草稿
尼古拉·马勒伯朗士 › 1638–1715
荻生徂徠
受其批评
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
依据: AI 草稿
荻生徂徠 › 1666–1728
戴震
受其批评
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
依据: AI 草稿
戴震 › 1724–1777
牟宗三
受其批评
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
依据: AI 草稿
牟宗三 › 1909–1995
显示全部 (8)收起
王夫之
受其批评
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”
依据: AI 草稿
王夫之 › 1619–1692
丁若镛（茶山）
受其批评
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
依据: AI 草稿
丁若镛（茶山） › 1762–1836
批评了 1
乔达摩·悉达多（佛陀）
批评了
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
依据: AI 草稿
乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年
作品
- 1190四书章句集注
将《论语》《孟子》等奉为经典——是1313年至1905年科举考试的依据。
立场
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.
生平与背景
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.
其他主要作品
- Reflections on Things at Hand (Jinsi lu, with Lü Zuqian, 1175)
- Commentaries on the Four Books (c. 1190)
- Classified Conversations of Master Zhu (Zhuzi yulei, compiled 1270)
出现在
- 旅程 ‘中国的对话’ · 第 7 站，共 9 站
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