Chun-chieh Huang National Chair Professor National Taiwan University Research Fellow, Academia Sinica Seminar on Chinese Intellectual Histor 12. Neo-Confucianism (I): Zhu Xi

I. Lecture Notes:

1. Introduction: Zhu Xi and His Place in Chinese Intellectual History 1:1. Confucius and Zhu Xi: two most important philosophers in the Confucian tradition.

1:2. Roles in History Confucius: "I am a transmitter, not a creator." —Transmitter —Creator Zhu Xi: —Synthesizer —Transmitter —Creator

2. Zhu Xi’s Assemblage of the Four Books: 2:1. Dominant scholarship before the 10 th Century: Five Classics 1) Sovereign-centered 2) Aristocratic in nature 3) A product of medieval society

2:2. Four Books 1) Individualistically-oriented 2) Autonomy of moral life 3) Egalitarianism 4) A product of Modern society

2:3. Significance of Zhu’s Assemblage of Four Books 1) Return to the original teachings of Confucius and Mencius 2) Paved the way to an egalitarian society 3) Four Books serve as the justifications of liberal education

3. Restructuring of Neo-Confucianism: 3:1. The philosophy of principle (li, 理 ) as the major direction of Neo-Confucianism 3:2. Expounding of the key notions in Neo- Confucian tradition such as Principle ( 理 ), Material Force ( 氣 ) and the Grand Ultimate ( 太極 ) 3:3. Further development of the concept benevolence ( 仁 ) as the key term in the Confucian philosophy

4. Zhu Xi’s Reconstruction of the Orthodox Transmission of the Confucian Way and Its Significance: 4:1. The sense of historicity in Confucian philosophy 4:2. Mencius’ classification of the past sages 4:3. Han Yu's construction of the Daotong ( 道統 ) 4:4. Zhu Xi’s Daotong

5. Zhu Xi’s Philosophical System: 5:1. Zhu Xi’s scholarship on Confucianism 5:2. Structure of Zhu Xi’s system of philosophy

1) Challenges Zhu Xi faced: a) Philosophically: the challenge of Buddhism and Daoism b) Historically: the growth of autocracy and the rise of intellectuals ( 士大夫 )

Clash between Radical and Conservative Parties Sima Guan, Han Qi Wen Yanbo, Su Shi (Representatives of the Conservative wing)

White Deer Grotto Academy

2) Structure of Zhu’s system a) Philosophically Metaphysics Principle—qi & 理 氣 Cosmology Great Ultimate—Non-ultimate Heavenly Principle—Human Desire Moral Theory 天理 人慾 Mind—human nature—feelings 心 性 情

Theory of History & interpretation of history Culture attitude towards the world & culture

b) Historically Form: Synthesis of “Old Pursuits” and “New Knowledge” Essence: Deviation from Classical Confucianism

6. Metaphysics in Zhu Xi: 6:1. Central concepts in Zhu Xi’s metaphysics: Principle (li, 理 ): Forms or laws that are supra-temporal & supra-spatial Material Force (qi, 氣 ): Matters that are tempro-spatially determined.

"Throughout the universe there are both principle and material force. Principle refers to the Way, which exists before physical form [and is without it] and is the root from which all things are produced. Material force refers to material objects, which exists after physical form [and is with it]; it is the instrument by which things are produced. Therefore in the production of man and things, they must be endowed with principle before they have their nature, and they must be endowed with material force before they have physical form." (Chan, p. 636 #109)

天地之間，有理有氣。理也者，形而上之道也， 生物之本也。氣也者，形而下之器也，生物之 具也。是以人物之生，必稟此理，然後有性， 必稟此氣，然後有形。（《文集》卷五八，頁 四下半，〈答黃道夫書〉）

6:2. The relationship of li and qi: Distinguishable yet inseparable "In the universe there has never been any material force without principle or principle without material force." (Chan, p. 634, #100) 天下未有無理之氣，亦未有無氣之理。 （《語類》卷一，第一冊，頁二）

6:3. In terms of its “Genetic Process,” li comes into existence before qi. "Fundamentally principle and material force cannot be spoken of as prior or posterior. But if we must trace their origin, we are obliged to say that principle is prior. However, principle is not a separate entity. It exists right in material force. Without material force, principle would have nothing to adhere to. As material force, there are the Agents (or Elements) of Metal, Wood, Water, and Fire. As principle, there are humanity, righteousness, propriety, and wisdom." (Chan, p.634, #102)

理氣本無先後可言。然必欲推其所從來，則須 說先有是理。然理又非別為一物，即存乎是氣 之中；無是氣，則是理亦無掛搭處。氣則為今 木水火，理則為仁義理智。（《語類》卷一， 第一冊，頁三）

6:3. Theoretical Problems in Zhu Xi’s Philosophy of Ren: “The mind of Heaven and Earth is to produce things.” In the production of man and things, they receive the mind of Heaven and Earth as their mind. Therefore, with reference to the character of the mind, although it embraces and penetrates all and leaves nothing to be desired, nevertheless, one word will cover all of it, namely, jen (humanity). Let me try to explain fully…”

「天地以生物為心者也」，而人物之生，又各 得夫天地之心以為心者也，故語心之德，雖其 惚攝貫通，無所不備，然一言以蔽之，則曰仁 而已矣。請試詳之。

Problem: the incompatibility of many principle (li) of existence Tiger vs. rabbits

7. Conclusion: 7:1. Duality and inseparability of li and qi in operation 7:2. The problem of philosophy of li in the new age of globalization: (a) the double-edged character of li (b) the conflicts of many li

II. Assignments:

． Chan, Chapter 34, pp ．陳榮捷，下冊，卅四章，頁 ．勞思光，第三冊（上），第二章， 頁 ；第四章（ D ），頁

III. Discussion Questions:

1. Can Neo-Confucianism be regarded as an answer to the challenges of Buddhism? 2. Discuss Neo-Confucianism as restructured by Zhu Xi on the basis of his Reflections on Things at Hand. *3. What are the similarity and dissimilarity between Classical Confucianism and Neo- Confucianism. 4. Discuss the "Moral Mind" vis-à-vis "cognitive mind" in Zhu Xi and/or Wang Yangming.

IV. 討論問題

1. 朱子如何集新儒學之大成？ 2. 討論朱子〈仁說〉（陳書，頁 ） 的思想內涵。 3. 朱子如何處理「心」與「理」之關係？ 4. 朱子如何評論佛教？ 5. 討論朱子（陳書，頁 579 以下）「理一 分殊」說的思想內涵及其在 21 世紀可能 面臨的新挑戰。

V. 延伸閱讀

1. 黃俊傑：〈全球化時代朱子「理一分殊」說 的新意義與新挑戰〉，《廈門大學國學研究 院集刊》（北京：中華書局），第一輯，頁 。 2. 黃俊傑：《孟學思想史論》（卷二）（臺北 ：中央研究院中國文哲研究所， 1997 ），第 5 章。 3. 黃俊傑：《東亞儒學：經典與詮釋的辯證》 （臺北：臺大出版中心， 2007 ），第 1 章。

4.Wing-tsit Chan, “The Evolution of the Neo-Confucian Concept of Li as Principle,” Tsing Hua Journal of Chinese Studies 4, 2 (1964), pp Wing-tsit Chan, Reflections on Things at Hand (New York: Columbia University Press, 1967) ( 朱熹《近思錄》英譯 ) ． 6. Wing-tsit Chan, “Chinese and Western Interpretations of Jen,” Journal of Chinese Philosophy 5, 2 (1978), pp

7.Wing-tsit Chan, “Patterns for Neo- Confucianism: Why Chu Hsi Differed from Ch'eng I,” Journal of Chinese Philosophy 5, 2 (1978), pp Wing-tsit Chan, ed., Chu Hsi and Neo- Confucianism (Honolulu: University of Hawaii Press, 1986). 9. Wing-tsit Chan, Chu Hsi: Life and Thought (Hing Kong: Chinese University Press, 1987).

10.Wing-tsit Chan, Chu Hsi: New Studies (Honolulu: University of Hawaii Press, 1989). 11. Wing-tsit Chan, tr., Neo-Confucianism Terms Explained: The Pei-Hsi Tzu I (New York: Columbia University Press, 1986); Reviews: Chad Hansen, Philosophy East and West 39, 2 (1989), pp 余英時：《朱熹的歷史世界》（上下冊） （臺北：允晨文化， 2003 ）。

13. 吾妻重二：《朱子学の新硏究：近世 士大夫の思想史的地平》（東京：創 文社， 2004 ）。 14. 余英時：〈朱熹哲學體系中的道德與 知識〉，收入余英時著；程嫩生，羅 群等譯；何俊編：《人文與理性的中 國》（台北：聯經出版公司， 2008 ） ，頁 。