Zhu Xi and Neo-Confucianism

Zhu Xi. Click [1] for original source

Who was I?

I, Zhu Xi, also known as Chu Hsi, was a philosopher and Confucian scholar during the Song Dynasty. I lived from 1130-1200 C.E., and I was one of the most influential Neo-Confucians China has ever had. I lead the Confucian revival during the Song dynasty, bringing new metaphysical ideas and answers to problems faced by many in China using ideas addressed in Taoism and Buddhism.

Background

I was born in Youqi in Fujian province, China in 1130. I was somewhat of a child prodigy and am reported to have asked deep philosophical questions at an extremely young age and I grasped concepts and philosophies before reaching my teenage years that some don't ever completely grasp.

My father was a local official and educated me in the Confucian tradition. I was well raised and taught and was able to pass the Imperial Examination, the highest civil service examination, at the age of 18 or 19, a feat accomplished usually at the age of 35. I was lucky enough to have my father and several of his friends as guides and mentors, that is until my father died while I was still fairly young. Interestingly, I was also taught by some Buddhists, who had a great influence on my philosophical views. This influence is something that other Neo-Confucian philosophers have criticized me for, as well as my interest in Taoist philosophies (Thompson).

Because I had passed the Imperial Examination, I was eligible at the age of 19 to hold office, which I did for a few years, but I soon discovered the corruption and lowliness of many court officials, something which deeply offended me and I could not tolerate. For many years I chose to not hold office but instead was able to focus on my teaching and studying.

Neo-Confucianism

Neo-Confucianism is a Chinese philosophy based largely on Confucianism. However, it addresses many concerns not taught in Confucianism, such as problems of being and ultimate reality. Buddhism and Taoism had a great influence on Neo-Confucian thought and ideology. Although most Confucian philosophers were critical of Buddhism and Taoism, both philosophies and beliefs had a great impact on the development of Neo-Confucianism.

Neo-Confucianism developed as a result of Buddhist and Taoist influences among other things. Confucianism didn't address issues and questions that are addressed in Buddhism and Taoism. When these two philosophies entered China and became more popular, in some instances Confucianism was abandoned to a certain extent. Many philosophers were highly opposed to this abandonment and proposed a return to Confucianism.

Some of those who opposed the turning to Buddhism and argued against were Han Yu (768-824) and Li Ao (772-841). Han Yu believed Buddhism did not observe proper relations between senior and junior persons, thereby destroying the social order in China, an important part of the system. Li Ao studied Buddhism in order to tear it down. Both insisted a turning back to Confucianism (Theobald).

As a result of their philosophies and beliefs, Han Yu and Li Ao became the originators of Neo-Confucianism. Many philosophers afterwards continued the trend of studying Confucianism and encouraged the studying of it.

Zhu Xi is considered to be the most influential person of Neo-Confucianism. His philosophies and thoughts were a combination of all the Neo-Confucian philosophers before him combined with his own studies and philosophies (Theobald).

Neo-Confucian Philosophies

One of the stresses in ancient Confucianism was upon “perfecting one’s moral qualities to become a chun tzu, or true gentleman.” Neo-Confucianism takes that a step further and lays an even loftier goal: “to embody a profound metaphysical and ontological reality.” Meaning that the ideal person had not only knowledge and possessed moral and social virtues, but they are a person who “ha[s] reached the ultimate potential of complete identification with all creation, whose thought and action flowed in effortless harmony with the cosmic Tao” (Palmer 104).

Neo-Confucianism was not limited to only China. Its influence spread to Korea as well as Japan,

Citations

1. Palmer, Spencer J., Roger R. Keller, Dong Sull Choi, and James A. Toronto. Religions of the World: A Latter-day Saint View. Provo: Brigham Young University, 1997. Print.

2. Berthrong, John H.. "To Catch a Thief: Zhu Xi (1130-1200) and the Hermeneutic Art . Journal of Chinese Philosophy 33 (2006): 145-149. Web.