Neoconfucianism

Renewal of Confucianism Occurring in the Song dynasty Dàoxué – ( 道學 ) teachings of Dao Dàotong – ( 道统 ) transmission of Dao

Four Classics The ‘Analects’ ( 論語, Lún Yǔ,) the ‘Great Learning’ ( 大學, Dà Xué,) the ‘Doctrine of the Mean’ ( 中庸, Zhōng Yōng,) and the ‘Mencius’ ( 孟子, Mèngzĭ.)

Cosmology Classic of Changes ( 易經, Yijīng) In the Yi there is the Supreme Ultimate (taiji) which produces the Two Forms. [Appendix III (The Great Appendix)]

Cosmology Yinwet, dark, weak, female, … Yangdry, light, strong, male, …

Cosmology One Principle, Many Manifestations ( 理一分属, liyi fenshu)

Cosmology Zhou Dunyi ( 周敦頤, ) ‘Diagram of the Supreme Ultimate’ Movement  yang  Quiet  yin  Identify Taiji ( 太极 ) and Wuji ( 无极 ) Actuality and Possibility Recommends Quiescence Wuyu ( 无欲 ) – No Desires Cheng ( 诚 ) - Sincerity

Cosmology Shao Yong The hexagrams represent the combination of yin-yang Each line is a dynamic possibility of yin-yang The bā guà ( 八卦 )

Cosmology Zhang Zai ( 張載, ) Qi ( 氣 ) is material force Qi is the Supreme Ultimate, Great Vacuity or Harmony Everything is made of Qi – including people We are all brothers So love each other appropriately We have an original nature corrupted by the world It’s a sage’s job to remove corruptions Education can do this

Cosmology Brothers Cheng Cheng Yi  Study of Principles, ( 理學, lǐxué) Cheng Hao  Study of Mind ( 心学, xinxué)

Principles Cheng Yi ( 程頤, 1033–1107 ) Movement of qi produces variety – how?

Principles Cheng Yi ( 程頤, 1033–1107 ) Movement of qi produces variety – how?

Principles Cheng Yi ( 程頤, 1033–1107 ) Movement of qi produces variety – how? There is a principle that guides qi prior to things Independent of Yin-Yang

Zhu Xi 朱熹 Study of Principles Everything has an ultimate, which is the ultimate li. That which unites and embraces the li of heaven, earth, and all things is the Supreme Ultimate

Zhu Xi Everything is explained by Its proper principle Its material power (qi) Its norm / mandate of heaven / supreme ultimate

Zhu Xi People are explained by dispositional principles (they form a li) their material power (qi) their norm: xin = mind-heart

Zhu Xi A person aims to achieve their norm This will result in an harmonious person People must learn to see principles The world is made of principles Study the world ( 格物, géwù) Intense study will produce sudden enlightenment

Mind Lu Jiuyuan ( 陸九淵, ) Opposed gewu The ten thousand things are already complete in us. It is only necessary to apprehend their principle

Mind Lu Jiuyuan ( 陸九淵, ) Opposed gewu Proposed an idealism The universe is my mind, and my mind is the universe

Wang Yangming 王阳明 Study of Mind

Wang Yangming xin = taiji Distinguish mind-in-itself (xin zhi benti) as a norm human-mind (ren xin) as the corrupt actuality Strive to make the actuality like the norm

Wang Yangming Innate knowing (liangzhi) Original mind is Actual mind with things removed All the people filling the street are sages

Wang Yangming The mind is the world It is “that toward which the mind is turned”

Wang Yangming Action and knowledge are united 知行合一, Zhixing heyi Action and knowledge are aspects of the same constitutive principle Can’t have one without the other Knowledge is the beginning of action and action is the completion of knowledge