This article suggests that reading Zhou Dunyi’s 周敦頤 Explanation to the Diagram of Supreme Polarity synchronously instead of diachronically yields a new understanding on the relatedness between infinitude and finitude, or on the One and many. Zhou’s attitude is introduced as a living riddle, in which “Non-Polar and Supreme Polarity” is understood as a new conceptual construct, and one which is issued as a call for action at the end of the text: it is a call to investigate the beginnings (...) and endings of one’s life. In this way, the text demonstrates how a person embodies the cosmological as riddle. The article follows both the diagram and text. It first refers to the riddle, then moves on to its embodiment in the ongoing processes of living as yin-yang 陰陽, the five phases, qian 乾 and kun 坤, and the myriad things, including human beings. According to the approach presented here, it is the sage who is the human embodiment of “Non-Polar and Supreme Polarity.”. (shrink)

Zhu Xi, as a great leader of Neo-Confucianism, established the succession of the Way and raised Zhou Dunyi to the position of successor of Mencius. Zhu Xi drew attention to Zhou’s thought and wrote a commentary on his Taijitu Shuo 太極圖說 and Tongshu 通書. During the process of annotating these two works, Zhu discussed the texts with scholars such as Li Tong, Lü Zuqian, Zhang Shi, and Lu Jiuyuan to improve his annotation. The suggestions from other scholars affected Zhu’s explanation (...) of Zhou’s works. This essay studies the interaction between Zhu and his friends and attempts to explain how Zhu’s commentaries on the Taijitu Shuo and Tongshu were affected by other scholars’ suggestions. (shrink)

The Cheng-Zhu 程朱 school of Confucianism congealed from the larger Learning of the Way school in the 11th and 12th centuries. In contrast to Buddhist conceptions of human nature, Cheng-Zhu advocates claimed an understanding that gave a significant role to the natural world. Addressing the ecology of the human organism in its relationship with the natural environment revealed a complex moral psychology that characterized human beings. Self-cultivation was indispensable for connecting to our inborn nature that revealed no separation between ourselves (...) and nature. Cultivating the mental state of maintaining reverence was an indispensable form of self-cultivation. This mental state initially expressed itself in courteous and caring behavior that could be taught to the young; but, when more highly developed, reverent attention was disciplined, focused thinking that revealed the mind of the Way. A new single-mindedness might then be maintained as the master of one’s actions. The morally perfected states of being called humaneness and sagehood confirmed that one was in touch with one’s inborn connection to nature. (shrink)

This essay is a case study concerning the problem of rethinking the relationship between Neo-Confucian (Cheng-Zhu school) and Chan schools of thought. The study builds a comparative perspective on two representative texts assembled during the Song dynasty that concern methods of self-cultivation. My theoretical framework is hermeneutical and involves a twofold articulation of correlatives: “inward-outward” and “procedural morality-substantive morality.” By presenting a comparative interpretation of ideas developed in these texts, this analysis highlights the following two components: first, the existence of (...) explicit confluences between major ideas of the influential Cheng-Zhu Neo-Confucian school, which most virulently criticizes the Buddhist tradition, and Chan’s practical methods of self-cultivation; second, it calls attention to the presence of Chan influences in the Neo-Confucian text. Through comparative analysis, this essay intends not only to bring to light Chan influences insightfully integrated by Neo-Confucians within their own discourse on self-cultivation, but also to understand the multidimensional relation between Song-dynasty Neo-Confucian and Chan practices. (shrink)

Based on the symbolism of the trigrams, the Yi-Jing cosmic model offers possibilities in a coordinate system with eight octants to discuss different philosophical developments in parallel. It forms a framework for further elaboration of theory and methodology of comparative philosophy. This paper is restricted to extracting, analyzing and comparing common features from the perspectives of the Yi-Jing model. Achieving harmony is the subject of a new paper under construction. The philosophical developments in the quadrants, Naturalism, Moralism, Rationalism and Humanism, (...) are characterized by a fundamental difference between subject and object. This difference remains intact in the octants, but specified developments underline the subject and others the object. In Naturality man or woman does not consider him- or herself more valuable than other life forms, as in Daoism and ecocentrism. In Existentiality man or woman places his or her “ego” at the center and should give meaning from itself, as in existentialism. In Connectivity emphasis is on the human being, looking for liberation, as in Buddhism and parts of Hindu philosophy. In Normativity the subject focuses on the object, through norms and values, as in ancient China and Greek culture, and in modern technology assessment. In Rationality man or woman sees him or herself as more important. In Differentiality an anti-subject attitude arises, which led to phenomenology, hermeneutics, postmodernism and difference thinking. In Sociality, emphasis is on society and reality determines the idea. In Humanity emphasis is on the person, as in Confucianism, which strives for harmonious human relationships. (shrink)

In this paper we elaborate on the neo-Confucian interpretation of the Yi-Jing system. Based on a further exploration of the Diagram of the Supreme Polarity of Zhou Dunyi, we develop a cosmological-anthropological model in constructive engagement with Western thoughts and views on systems and on the universe. The vital energy and the pattern play central roles in this model and also in the interpretation of the images and forces of the trigrams. This leads to a comparative model, based on a (...) quadrant system with four perspectives: naturality, rationality, humanity and morality. This model fits in the quadrant system of Wilber, and also corresponds to the cosmic ring of duograms. The natural YI Ba-Gua, a cycle of trigrams where Heaven and Earth are seen as elements of the production cycle, supplies an alternative interpretation of the King Wen Ba-Gua. When extending the quadrant system to octants we observe a cycle of trigrams, the cosmic YI Ba-Gua, as a spiralling sequence, following the order of the Five elements. Heaven and Earth are seen, as in the elaborated Diagram of the Supreme Polarity, as instigator and receiver respectively of the production cycle. It forms the framework for an alternative interpretation of the Fu Xi Ba-Gua. In addition to the images, we can display the forces of the trigrams in the octant system of the cosmic YI Ba-Gua as concentric circles. In the YI Ba-Gua we combine both the cosmic and the natural YI Ba-Gua, and compare this with the Ba-Gua of King Wen and of Fu Xi. Finally we present some hypotheses for further analysis of the matrix of hexagrams based on the cosmic YI Ba-Gua. The comparison of the different philosophical views in one framework may lead to further engagement of these ways of seeing. We already conclude that there is so much structure in the Yi-Jing that it is possible to use the wisdom of the Yi-Jing without applying a divination system. (shrink)

Based on Yi-Jing we present an elaborated version of the Diagram of the Supreme Polarity that consists of immanent and transcendent processes via the void, the oneness, the twofold, the fourfold and the Five Phases in combination with the eight trigrams to reproduction and the innumerable beings. The duograms are further discussed in a quadrant system with axes derived from pattern li and vital energy qi. The model has similarities with Libbrecht’s model of comparative philosophy, but also differences. It is (...) further consistent with the quadrant system of Wilber’s integral theory. The trigrams are studied in an octant system, that we derive by adding diagonal axes in the quadrant system, representing competition versus cooperation and renewal versus preservation. This leads to the Ji-Jing cosmic model, which shows a fractal pattern of self-similarity of states and stages, with a process of involution, turn and evolution that is propelled by immanent and transcendent flows of energy. There are relationships with various modern approaches, such as Integral Theory, Reflexive Universe and Spiral Dynamics. The model can be used to analyse situations and problems at different levels: cosmos, human world, society, organizations and individuals. I demonstrate that this method, which is based on ancient resources as the Yi-Jing philosophy, through due reflective interpretation can contribute to our understanding and treatment of some currently significant jointly concerned issues. In the application a number of disadvantages of the current neo-liberal system are confronted with some proposed solutions in order to restore the balance between Yin and Yang. (shrink)