Cheng-Zhu school
The Cheng-Zhu school, known in Chinese as Chéngzhūlĭxué 程朱理學, is one of the major philosophical schools of Neo-Confucianism, based on the ideas of the Neo-Confucian philosophers Cheng Yi, Cheng Hao, and Zhu Xi.
Zhu Xi's formulation of the Neo-Confucian world view is as follows. He believed that the Dao (Chinese: 道; pinyin: dào; literally "way") of Tian (Chinese: 天; pinyin: tiān; literally "heaven") is expressed in principle or li (Chinese: 理; pinyin: lǐ), but that it is sheathed in matter or qi (Chinese: 氣; pinyin: qì). In this, his system is based on Buddhist systems of the time that divided things into principle (again, li), and shi (Chinese: 事; pinyin: shì). In the Neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi, base emotions and conflicts arise. Human nature is originally good, the Neo-Confucians argued (following Mencius), but not pure unless action is taken to purify it. The imperative is then to purify one's li. However, in contrast to Buddhists and Daoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, Neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma.
Different Neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu (Chinese: 格物; pinyin: géwù), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world.
In 1452 Wujing Boshi 五經博士 was bestowed upon the offspring of Mengzi-Meng Xiwen 孟希文 56th generation and Yan Hui-Yan Xihui 顔希惠 59th generation, the same was bestowed on the offspring of Zhou Dunyi-Zhou Mian 週冕 12th generation, the two Cheng brothers (Cheng Hao and Cheng Yi-Chen Keren 程克仁 17th generation), Zhu Xi-Zhu Ting 朱梴 (Zhu Chan?) 9th generation, in 1456-1457, in 1539 the same was awarded to Zeng Can's offspring-Zeng Zhicui 曾質粹 60th generation, in 1622 the offspring of Zhang Zai received the title and in 1630 the offspring of Shao Yong.[1] Zhang Zai's offspring received the appointment as wujing boshi along with Zhu Xi's, Cheng Hao's, Cheng Yi's, and Zhou Dunyi's offspring.[2]
References
- ↑ Wilson, Thomas A. (August 1996). "The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage". The Journal of Asian Studies. 55 (3): 559–84. doi:10.2307/2646446. JSTOR 2646446.
- ↑ Chang Woei Ong (2008). Men of Letters Within the Passes: Guanzhong Literati in Chinese History, 907-1911. Harvard University Asia Center. p. 132. ISBN 978-0-674-03170-8.