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Neo-Confucianism

Neo-Confucianism. Chu Hsi 1130-1200. Neo-Confucianism. There are two wings, represented in our readings by Chu Hsi and Wang Yang-ming. As we read these review the debate between Mencius and Hsün-tzu. See if you can identify influences on the Neo-Confucian discussion. Chu Hsi.

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Neo-Confucianism

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  1. Neo-Confucianism Chu Hsi 1130-1200

  2. Neo-Confucianism • There are two wings, represented in our readings by Chu Hsi and Wang Yang-ming. • As we read these review the debate between Mencius and Hsün-tzu. See if you can identify influences on the Neo-Confucian discussion.

  3. Chu Hsi • This is the wing of Neo-Confucianism that becomes the basis for civil service examinations.

  4. Fundamental elements of Chu Hsi’s thought • The Great Ultimate is the fundamental principle • Cultivation of jen as that which embraces all virtue • Cultivation and practice of love • Jen is the principle of love

  5. Fundamental elements of Chu Hsi’s thought • The relationship of good and evil is based in a metaphysics that establishes a basic human nature that is good , but that is mixed with a secondary nature that is material (chi). • Embodying chi confuses the basic nature • To preserve the true nature requires the recognition of love • Which requires learning

  6. Reading the text • 7. The Great Ultimate (546) • The Great ultimate is nothing other than principle • It is only one, yet each thing is endowed with it and in itself possess the Great Ultimate in its entirety • Like the moon in the sky • It is not spatial or physical • It is the principle of the highest good

  7. Web or net of Indra

  8. Reading the text • 8. Principle and Material Force (547) • Principle is in material force • Principle lends nature, matter physical form (548) • Think of Aristotle here. The form brings life and nature, but there is no thing without material “stuff”

  9. Reading the text • 1. A Treatise on Jen(538) • Jen embraces the other virtues • The practice of jen is the overcoming of selfishness • The term jen should be applied to the principle of love—not the feeling • Yet nature should permeate feeling

  10. Reading the text • 2. Differentiation of good and evil (540) • Before physical form, nature is one and harmonious • After physical form, is confused and mixed and so good and evil are differentiated • So the nature of evil material force is good. Evil is not part of nature. • Evil is deviation from the mean—from harmony • Overcoming material force happens through learning (541)

  11. Reading the text • 3. Equilibrium and Harmony (542) • Equilibrium—state before feelings of pleasure, anger, sorrow, and joy • Neither excessive nor insufficient • Harmony—state after these are aroused • Shows correctness of the mind and moral character • Seriousness

  12. Reading the text • 4. The Examination of Self and Things(543) • Dead seriousness and living seriousness • Living seriousness is supported by righteousness • This involves action

  13. Reading the text • 5. Knowledge and Action (544) • Knowledge and action require each other • Knowledge is first in time and action is first in importance • Knowledge without action is still shallow • Action deepens knowledge

  14. Reading the text • 6. The Extension of Knowledge (545) • To study everything • The converging point is the mind • The more deeply we go in to moral principles, the more we discover

  15. Reading the text • “To investigate principle to the utmost means to seek to know the reason for which things and affairs are as they are and the reason according to which they should be, that is all. If we know why they are as they are, our will will not be perplexed, and if we know what they should be, our action will not be wrong. It does not mean to take the principle of something and put it in another.”

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