Abstract

Xi of qi on the Naishi Liu Zongzhou "inner one yuan tendency" developed, it will be Liu Zongzhou to mind body reverted qi into a "gas" led out, gas fractal on the form under the monistic thinking, xi through the "gas" concept, the traditional science of Mind Neo-life care with the science of statecraft integration up. Xi of the study by the World Mind is a traditional body of jurisprudence, and to focus on objective knowledge of the history of science is used by, xi qi on its unique world of learning is given by the instructions on a form. But in explaining how the specific history of science by the science of Mind and to relationships between the two issues, the xi's qi can not give a circumspect interpretation, and must be implemented to the level of cardiac work to provide an explanation, which also xi Liu Zongzhou also shows that the "inherent tendency of one yuan," the development of homogeneous shape varies on shape layer under the "gas monism" in theory, is difficult. Huang Zongxi's theory of li-qi comes from Liu Zongzhou's thought on immanent monism tendency. Huang Zongxi emphasizes qi as the first order concept and qi itself has the dimensions of transcendency and reality, while Liu Zongzhou places li and qi under mind-reason theory. With the concept qi, Huang Zongxi combines traditional mind-reason thought with his ultimate concern on administration and practical usage. Huang Zongxi's distinctive theory of li-qi gives his administrative concern a transcendent explanation, which interprets the relationship of self-cultivation in Song- Ming Neo-Confucianism and objective knowledge as that of substance and function. However, in Huang Zongxi's system, only li-qi theory without xin-xing cannot coherently interpret that relationship, which reveals theoretical difficulties in the development from Liu Zongzhou's immanent monism tendency to Huang Zongxi's qi-monism theory