BRAINWASHED - Confucianism 01
Conservative Intellectualism – Cheng-Zhu Neo-Confucianism 朱子学 (1)
The Cheng-Zhu school of Neo-Confucianism (朱子学) can be called conservative intellectualism due to its core philosophy.
In the early modern history of Japan, the Edo (江戸) period (1603–1867) boasted absolute peace, stability, and unique cultural flourishing for over 260 years as Pax Tokugawana.
During the World's longest peaceful time, the Tokugawa (徳川) shogunate incorporated Neo-Confucianism, specifically Cheng-Zhuism (朱子学), as the official ideology not only for governance, but also for the foundation of moral codes.
Why, and how then did the philosophy of the Cheng-Zhu school of Neo-Confucianism (朱子学) help maintain the hierarchical social order, and allow for significant artistic, intellectual, and economic growth in the case of Japan?
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| Fusuma Painting in Ninomaru Palace, Nijo Castle, by Kano Sanraku 狩野 山楽 (1626) |
First, the Cheng-Zhu school of Neo-Confucianism centers on Kakubutsu (Gewu 格物; the investigation of things). It teaches that people MUST rationally study the Universe, history, and classic texts to gain moral knowledge.
At the same time, Cheng-Zhuism (朱子学) seeks to preserve traditional social hierarchies, family structures, and ancient ritual duties. It values social stability and past wisdom over radical change.
On the other hand, Cheng-Zhuism (朱子学) is not only an epistemological intellectualism or political conservatism, but also a deeply cosmic and personal spirituality. It focuses heavily on self-discipline, mastering our desires, and aligning the human mind with Li (理), the ultimate principle of the Universe.
The Dualism of Principle and Vital Energy – Li 理 and Qi 気
The Cheng-Zhu school of Neo-Confucianism was established by Zhu Xi (朱熹) (1130–1200) of the Southern Song (南宋; 1127–1279) Chinese dynasty.
Cheng-Zhuism (朱子学) is based on the dualism of Li (理; principle) and Qi (気; vital energy, or material force), which clearly distinguishes between Li (理) and Qi (気).
The dualism of Li (理; principle) and Qi (気; vital energy) is the fundamental philosophical concept of Cheng-Zhuism (朱子学). The dualism posits that the Universe is composed of two elements: Li (理; principle), which is the foundation of all things, and Qi (気; vital energy), the material substance that constitutes the Universe.
● Principle – Li 理
In Cheng-Zhuism (朱子学), Li (理) is the basis for the existence of all things, the fundamental laws of the Universe, and also moral norms.
Li (理) is a formless and metaphysical principle in nature. It is the eternal, absolute truth of the Universe, like Brahman in Hinduism.
● Vital Energy – Qi 気
In Cheng-Zhuism (朱子学), Qi (気) refers to the energy and material elements that make up all things in the Universe.
Qi (気) is tangible, and physical elements, and the energy in nature. It is easily changed, volatile, and can disappear.
Interrelationship of Li 理 and Qi 気
While Li (理; principle) and Qi (気; vital energy) are distinct from each other, they are in the interdependent relationship of Furi-Fuzatsu (不離不雑; inseparable and incompatible).
Li (理) can ONLY take concrete forms when it is incorporated into Qi (気). And Qi (気) moves according to the laws of Li (理) and forms all physical things in the Universe.
Nature is Principle – Sei-soku-Li 性即理
The Cheng-Zhu concept of Sei-soku-Li (性即理; nature is principle) posits that Sei (性; human nature) is Li (理; principle of the Universe).
Systematized by Zhu Xi (朱熹) (1130–1200) in the Southern Song (南宋) Chinese dynasty (1127–1279), Zhu Xi (朱熹) identified the pure, good inherent human nature in our mind with Li (理; principle) as the foundation of his philosophy.
The human mind is divided into Sei (性; static nature) and Jo (情; dynamic emotions), and Li (理) is considered to be inherent within Sei (性).
Since our human nature is inseparable from the principle of the Universe, Cheng-Zhuism views human nature as inherently good and righteous, based on the philosophy of Mencius (孟子) (circa 371–289 BCE).
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| Zhu Xi 朱熹 (1130–1200) |
Based on the good human nature, Cheng-Zhuism aims to change our temperament, controlling arbitrary emotions, and restoring inherently pure, good Li (理).
In clear contrast to later Wang Yangming (王 陽明) (1472–1529)'s philosophy, Yangmingism (陽明学), which emphasizes Shin-soku-Li (心即理; mind is principle), Cheng-Zhuism treats Li (理) as an objective, universal principle.
By following Li (理), Cheng-Zhuism (朱子学) aims for the perfection of personality to be the Seijin (聖人; sage), emphasizing Kyokei (居敬; a calm mind free from volatile emotions) and Kyuri (窮理; the pursuit of knowledge).
Abiding in reverence and Exhausting principle – Kyokei-Kyuri 居敬窮理
In Cheng-Zhuism (朱子学), Kyokei-Kyuri (居敬窮理; Abiding in reverence and Exhausting principle) is the fundamental method of learning and self-discipline to become an ideal human being, Seijin (聖人; sage).
By practicing Kyokei (居敬; Abiding in reverence), which involves maintaining a calm and modest state of mind, and Kyuri (窮理; Exhausting principle), which involves deeply exploring the principles of things, we can perfect true knowledge and morality.
● Kyokei 居敬
Kyokei (居敬) is a method of self-discipline in which the mind is kept in a state of Kei (敬; respect), that is, constantly focused on one point, clearing away distracting thoughts and maintaining a state of humility and tranquility.
Kyokei (居敬) aims to prevent the mind from being affected and controlled by arbitrary emotions and desires, and to build an inner foundation for making wholesome judgments.
● Kyuri 窮理
Kyuri (窮理) refers to the pursuit to thoroughly understand Li (理; fundamental universal laws and principles) inherent in all things in the Universe through perusing books, carefully observing social events, and natural phenomena.
By learning the truths of the Universe, we can understand that our inherent inner essence is pure and righteous.
Kyokei (居敬; Abiding in reverence) and Kyuri (窮理; Exhausting principle) are inseparable, and neither can exist without the other, as likened to the two wheels of a cart or the two wings of a bird. So, Kyokei-Kyuri (居敬窮理) is a set of words for the concept.
In the view of Cheng-Zhuism (朱子学), we humans are born with a pure and righteous Li (理; principle), the inherent human nature, as Sei-soku-Li (性即理; Nature is Principle) teaches. But our human nature is clouded by desires and volatile emotions.
By continuously turning both wheels, learning true knowledge and universal principles through Kyuri (窮理; Exhausting principle) as the external approach, and maintaining a clear and pure state of mind through Kyokei (居敬; Abiding in reverence) as the internal approach, then we can fully comprehend and fulfill our true essence.
Investigation of things and Extension of knowledge – Kakubutsu-Chichi 格物致知
In Cheng-Zhuism (朱子学), Kakubutsu-Chichi (格物致知; Investigation of things and Extension of knowledge) means thoroughly investigating Li (理; principles) of things in the Universe one by one (Kakubutsu 格物).
Through pursuing the principles of all things in the Universe, we can attain the state of Chichi (致知), comprehending ultimate knowledge and truth.
Kakubutsu-Chichi (格物致知) is an important spiritual process for understanding the essence of all things in the Universe.
The concept of Kakubutsu-Chichi (格物致知) originates from a phrase found in “The Great Learning”(大学), which is one of the “Four Books” (四書) in Confucianism compiled by Zengzi (曾子) (505–435 BCE), one of Confucius (孔子)’s direct disciples.
And later, it was systematized by Zhu Xi (朱熹), who perfected Neo-Confucianism (宋学), establishing his Cheng-Zhu school in the era of the Chinese Song dynasty.
致知在格物。
物格而后知至。
— “To master knowledge and understanding, one must confront individual things and investigate their essence.
Only when the essence of things is investigated can complete knowledge and understanding be achieved.” (The Text of Confucius, The Great Learning 大学)
● Investigation of things – Kakubutsu 格物
The concept of Kakubutsu (格物) is interpreted as “reaching out to things, or the essence.” It refers to the Cheng-Zhu belief that all things in the Universe are imbued with Li (理), which are absolute laws of the Universe, and the attitudes to confront these things and the principles, and thoroughly investigate their essence.
● Extension of knowledge – Chichi 致知
Chichi (致知) means "to attain, or master, true knowledge." It signifies fully drawing out and reaching the genuine understanding and truth that was hidden within ourselves, through the accumulation of Kakubutsu (格物; investigation of things).
As a Practical Methodology
Kakubutsu-Chichi (格物致知) is the methodology to reach Li (理), the truth of the Universe, through the core concept Sei-soku-Li (性即理; Nature is Principle).
In order to perfect true knowledge, Zhu Xi (朱熹) emphasized the importance of constant, steady learning through reading and the accumulation of experiences in daily life, striving to "master one principle today, and another tomorrow” step by step.
By practicing this research methodology consistently, Cheng-Zhuism (朱子学) teaches that we can one day suddenly reach Datsuzen-Kantsu (脱然貫通; sudden complete comprehension), a state of mind where we instantly understand Li (理), all the principles of the Universe.
In Cheng-Zhuism (朱子学), the dualism of Li (理; principle) and Qi (気; vital energy) developed into the concept of Sei-soku-Li (性即理; Nature is Principle), which explains the essential goodness and righteousness of human nature, and became the foundation of morality and self-discipline in Bushido (武士道) philosophy in Japan.
The foundational concept of Sei-soku-Li (性即理; nature is principle) was highly valued as the official ideology of the Tokugawa (徳川) shogunate in the Edo (江戸) period. And also, it was considered the basis for the moral order that people should follow.
The objective and empirical methodology for learning in Cheng-Zhuism (朱子学) later had significant influences on the development of Confucianism and other various disciplines in Japan during the Edo (江戸) period.
Further reading (sponsored by Amazon):
● Stephen C. Angle et al. (2017). Neo-Confucianism: A Philosophical Introduction. 285 pages. Polity.
(sponsored by Amazon)
Based on the latest scholarship but presented in accessible language, “Neo-Confucianism: A Philosophical Introduction” is organized around themes that are central in Neo-Confucian philosophy, including the structure of the Cosmos, human nature, ways of knowing, personal cultivation, and approaches to governance!
“Neo-Confucianism: A Philosophical Introduction” thus accomplishes 2 things at once:
(1) it presents the Neo-Confucians in its own, distinctive terms; and
(2) it enables contemporary readers to grasp what is at stake in the great Neo-Confucian debates.
This novel structure of “Neo-Confucianism: A Philosophical Introduction” gives both students and scholars in philosophy, religion, history, and cultural studies a new window into one of the World's most important philosophical traditions!
Table of Contents
Dedication
Preface
1: Introduction
This book
Background
Notes
2: Pattern and Vital Stuff
Introduction and background
Vital stuff
Pattern
Debates over Pattern’s relation to vital stuff
The many faces of Pattern
Notes
3: Nature
Introduction and background
Nature as ground of morality
Beyond good and bad?
Individuality and badness
Debating Dai Zhen’s alternative picture
Notes
4: Heartmind
Background: the accordance problem for Neo-Confucians and their predecessors
Identifying heartmind with Pattern
Zhu Xi on nature, emotions, and the heartmind
Late Ming and Qing developments: to the extremes
Notes
5: Emotions
Background
Emotional dispositions and objectivity in early Neo-Confucianism
Desire
The four beginnings as morally pure?
Wang Yangming on emotion and good knowing
A “soliloquy of emotion”?
Notes
6: Knowing
Introduction
Sensory knowing versus virtuous nature’s knowing in the Northern Song
Sensory knowing versus virtuous nature’s knowing: later developments
Zhu Xi’s three types of knowing
Deliberation, holistic insight, and the unity of knowing and acting
Notes
7: Self-Cultivation
Introduction
Frameworks of cultivation
Ritual and physical disciplines
Greater Learning and “getting a handle on things”
Mental discipline
Studying the Confucian canon
Notes
8: Virtues
Background
Virtues and their interrelations
Sincerity and wholeheartedness
Women and virtue
Notes
9: Governance and Institutions
Introduction
Loyalty and faction
Institutional versus character-centered theories of governance
Law and authority
State structure: commanderies versus fiefdoms
Notes
10: The Enduring Significance of Neo-Confucianism
The historical fate of Neo-Confucianism
Neo-Confucianism and comparative philosophy
Notes
Appendix 1: Teaching Neo-Confucianism Topically
Note
Appendix 2: Table of Neo-Confucians (by Date and Philosophical Emphasis)
Appendix 3: Abbreviations of Primary Sources
Bibliography
Index
