Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...) of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. (shrink)

Solidly grounded in Chinese primary sources, Neo Confucianism: Metaphysics, Mind, and Morality engages the latest global scholarship to provide an innovative, rigorous, and clear articulation of neo-Confucianism and its application to Western philosophy. -/- Contextualizes neo-Confucianism for contemporary analytic philosophy by engaging with today’s philosophical questions and debates Based on the most recent and influential scholarship on neo-Confucianism, and supported by primary texts in Chinese and cross-cultural secondary literature Presents a cohesive analysis of neo-Confucianism by investigating the metaphysical foundations of (...) neo-Confucian perspectives on the relationship between human nature, human mind, and morality Offers innovative interpretations of neo-Confucian terminology and examines the ideas of eight major philosophers, from Zhou Dunyi and Cheng-Zhu to Zhang Zai and Wang Fuzhi Approaches neo-Confucian concepts in an penetrating yet accessible way. (shrink)

Where does Neo-Confucianismâe"a movement that from the twelfth to the seventeenth centuries profoundly influenced the way people understood the world and responded to itâe"fit into our story of Chinaâe(tm)s history? This interpretive, at times polemical, inquiry into the Neo-Confucian engagement with the literati as the social and political elite, local society, and the imperial state during the Song, Yuan, and Ming dynasties is also a reflection on the role of the middle period in Chinaâe(tm)s history. The book argues that as (...) Neo-Confucians put their philosophy of learning into practice in local society, they justified a new social ideal in which society at the local level was led by the literati with state recognition and support. The later imperial order, in which the state accepted local elite leadership as necessary to its own existence, survived even after Neo-Confucianism lost its hold on the center of intellectual culture in the seventeenth century but continued as the foundation of local education. It is the contention of this book that Neo-Confucianism made that order possible. (shrink)

This article analyzes the influence of Chinese Neo-Confucianism on the development of German idealism. Information obtained by Leibniz from Jesuit missionaries included key concepts in Neo-Confucian philosophy that not only confirmed Leibniz’s belief in the universality of his organic image of the cosmos but also influenced Leibniz’s later writings. Such influence is also exhibited in Kant’s work, especially in his crucial noumenon-phenomenon distinction, as well as in Hegel’s phenomenology and philosophy of history. Recognition of these influences, unacknowledged by either Kant (...) or Hegel, enhances our assessment of the import of both Neo-Confucianism and German idealism in international religio-philosophical discourse. (shrink)

Huang's book analyzes the major Neo-Confucian philosophers from the eleventh to the sixteenth centuries. Focusing on metaphysical, epistemological, and ethical philosophical issues, this study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. Also examined are the two major schools that developed during this period, Cheng-Zhu, School of Principle, and Lu-Wang, (...) School of Mind. These schools, despite different philosophical orientations, were convinced that their common goal, to bring about a harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. This analytical presentation of major Neo-Confucian philosophers, from the eleventh to the sixteenth centuries, examines Zhou Dun-yi (1017-1073), Shao Yong (1011-1077), Zhang Zai (1020-1077), Cheng Hao (1032-1085), Cheng Yi (1033-1107), Zhu Xi (1130-1200), Lu Xiang-shan (1139-1193), and Wang Yang-ming (1427-1529). With its focus on metaphysical, epistemological, and ethical philosophical issues, Huang's study presents the historical development of the Neo-Confucian school, an outgrowth of ancient Confucianism, and characterizes its thought, background, and influence. Key concepts—for example, ^Utai-ji (supreme ultimate), ^Uxin (mind), and ^Uren (humanity)—as interpreted by each thinker are discussed in detail. The two major schools that developed during these six centuries are examined as well. Lu-Wang, School of Mind, developed in criticism of Cheng-Zhu, School of Principle. The two schools, despite different approaches toward their philosophical pursuits, were convinced that their common goals, to bring about harmonious relationships between man and the universe and between man and man, could be achieved through different ways of philosophizing. To understand the Chinese mind, it is necessary to understand Neo-Confucianism as a reformation of early Confucianism. Scholars of Eastern religions and philosophy will appreciate the objective interpretations of each thinker's philosophy, for which pertinent passages spoken by each man have been selected and translated by the author from the original Chinese, and the comparisons of the Neo-Confucian philosophies with those of the West. An introduction provides the historical background in which to study the rise of Neo-Confucianism. The study is organized ehronologically and includes a glossary of terms and a bibliography which serves as a helpful guide for further research. (shrink)

I explore the features of universalist thinking in the work of Zhu X i, examining the following: the importance of li in Zhu Xi's cosmology and ethics; the course of moral development of a Confucian sage and the spheres of expanding identity and responsibility; the ideal of impartiality in achieving a composure of unity with the world; and the ideal of differentiated love as an expression of living in accord with li and xing. I conclude with some critical observations regarding (...) these major features of Zhu Xi's universalism, noting some hazards of such cross-cultural analysis, and acknowledging general problems facing the non-pluralistic perspective of his work. (shrink)

Using a term coined by the contemporary Chinese philosopher Mou Zongsan, we could define Zhou Dunyi's thought in terms of ‘moral metaphysics’. Zhou Dunyi, a thinker who lived in Northern Song period, developed a philosophy that shows an ontological link between the cosmic order of the universe and the human moral reality. His contribution consists of two short works, Penetrating the Book of Changes and Discussion of the Supreme Polarity Diagram. These works played a fundamental role in creating the metaphysical (...) structure of the neo-Confucian thought: Zhu Xi emphasized Zhou Dunyi's contribution to the neo-Confucian philosophy and, more precisely, he pointed out how Zhou Dunyi's ideas helped to define the conceptual framework of neo-Confucianism. Moreover, Zhu Xi legitimized Zhou Dunyi's role as the pioneer of the ‘Learning of the Way’, or the renewed neo-Confucian tradition. This paper aims to provide an overview of Zhou Dunyi's crucial role in the field of neo-Confucianism. At the same time, we stress the need for further analysis in order to fully understand the value of Zhou Dunyi's philosophy in the Song period intellectual context. (shrink)

Within the grand river of China's contemporary thought, a tributary of neo-Confucianism has emerged alongside the mainstreams of science, democracy, and socialist thought. To start with, there was Liang Shuming, who bucked the current during the time of the New Cultural Movement. At the time, he wrote the book Dongxi wenhua ji qi zhexue . In so doing, he affirmed the cultural value of Confucianist thinking in modern society. Following in Liang's footsteps, Zhang Junmai, Feng Youlan, He Lin, Xiong Shili, (...) and others also wrote treatises and offered teachings that had the effect of reforming Confucianism by injecting it with new content, and striving to make it more responsive to the needs of contemporary society. In this way, neo-Confucianism has slowly become a noticeable intellectual current. Since the liberation of the mainland of China, the theory of neo-Confucianism has been further enriched and developed to a certain extent through the efforts of a number of scholars in Hong Kong and Taiwan, such as Tang Junyi, Mou Zongsan, Xu Fuguan, and Qian Mu. In the sixty-odd years since the 1920s, the neo-Confucianist thinkers have published more than a hundred volumes on the subject, and have created a plethora of systems of philosophy and theories, each carrying its own characteristics. Today, neo-Confucianism has become one of the major schools of philosophy in Hong Kong and Taiwan, and has also had a considerable impact in the United States. We can no longer ignore its existence; indeed, the resurrection of Confucianism, at one time considered unlikely to succeed, appears to have become a reality. (shrink)

This paper presents the thesis that Neo-Confucianism and Neo-Daoism have shared basic unity concerning the following three themes: the inner logic of the life world, spiritual world and personality ideal; the intrinsic logic of the learning of body and mind; and the inner logic of textual interpretation methods. This is a deepening process from historical phenomena to philosophy and to the interpretation of classics.

진덕수(眞德秀)는 남송시대 주자학사에 있어서 매우 중요한 인물로 평가받는다. 따라서 그의 철학사상, 경세사상, 문학사상 등 학술적인 측면에서의 다양한 논의들이 이루어져 왔다. 본 연구는 이러한 선행적 연구 성과를 기초로 진덕수의 『대학』 이해에 관하여 총체적으로 살펴보고자 한다. ‘수기(修己)’와 ‘치인(治人)’이라는 중심 개념을 통하여 알 수 있듯이, 『대학』은 유학자의 수양서로서 혹은 제왕의 정치철학으로서 그 기능을 담당해왔다. 진덕수(眞德秀) 역시 이러한 유학의 입장에서, 『대학』을 지성인이 갖추어야 하는 수양론의 기초로 이해하고 있으며, 개인의 인격적 수양을 통한 학문과 정치의 도리를 밝히고 있다. 진덕수는 성리학의 관학화 과정에서 커다란 역할을 하였다. 남송시기, (...) 주자의 후학들은 교육과 정치라는 현실참여 방법으로 주자학을 전파하였다. 그들은 적극적으로 정치에 참여하여 사회개혁에 관한 혁혁한 치적을 올렸으며, 물러나서는 서원교육을 통하여 향촌의 교화에 힘씀으로써 현실적인 시대의 문제를 타개하여 갔다. 이는 주자 성리학의 심화이자 당면한 현실을 의식한 실용적 사고이기도 하다. 유학의 학문적 전통은 덕목을 통한 덕성(德性) 함양과 실천적인 덕행(德行) 교육이라는 측면에 있어서 현재까지도 직접적으로 우리의 학문과 교육 및 문화에 영향을 주고 있다. (shrink)

ABSTRACTThe proper role of intuitions in philosophy has been debated throughout its history, and especially since the turn of the twenty-first century. The context of this recent debate within analytic philosophy has been the heightened interest in intuitions as data points that need to be accommodated or explained away by philosophical theories. This, in turn, has given rise to a sceptical movement called experimental philosophy, whose advocates seek to understand the nature and reliability of such intuitions. Yet such scepticism of (...) intuition or introspective methods can be found in earlier periods and across philosophical traditions. Indeed, the Neo-Confucian philosophers of the Song and Ming dynasties seem to exemplify this very tension, as they can be divided into an intuitionistic school on the one hand and an investigative school on the other. In this paper, I argue that, notwithstanding some obvious d... (shrink)

Ro explores the philosophical and religious dimensions of Korean neo-Confucianism as expounded by one of its foremost thinkers, Yi Yulgok.

The Great Synthesis of Wang Yangming Neo-Confucianism in Korea, a pioneering study of Chŏng Chedu (Hagok, 1649-1736) and Korean Yangming Neo-Confucianism, includes an annotated translation of the Chonŏn, Hagok's most important work on self-cultivation, and a comprehensive introduction to his life, scholarship, and thought.

Neo-Confucianism’s understanding of the relationship between heaven and man greatly reflects their view of nature and their aesthetic pursuits. Confucianism revolves around the perfection of human virtue, and the profundity of its theory of the relationship between heaven and humanity lies in the recognition of the value of all natural things. Therefore, the Confucian view of nature and humans emphasises the Unity of Heaven and Man by virtue. The concept of ‘the Unity of Heaven and Man by virtue’ unfolds the (...) characteristic of symbiosis between humans and all things, which is manifested by the natural view of oneness of all things. The virtue of Sheng reflects the natural aesthetic consciousness of Confucianism. In Confucianism, virtue and beauty are unified, and this characteristic is mainly manifested as the beauty of ShengSheng. Sheng is not only a kind of great virtue but also a kind of great beauty, and the idea of the beauty of ShengSheng embodies the Confucian pursuit of the beauty of natural life.Contribution: This article mainly examines the relationship between humans and heaven in Neo-Confucianism. In particular, it focusses on the thought of ‘the Unity of Heaven and Man’, and analyses the natural aesthetic influence of this thought. (shrink)

Shao Yung1 Shao Yung (-77) was an extraordinary thinker who lived during an extraordinary age. Among the great thinkers of the Northern Sung (960-), ...

본 연구는 現代新儒學의 창시자라고 할 수 있는 梁漱溟과 熊十力의 사상을 그들의 문화관과 철학관을 중심으로 살펴보는데 목적이 있다. 양수명과 웅십력은 ‘西勢東漸’의 시대상황 속에서 민족적문화적 위기의식을 절감하였다. 전통문화와 사상을 부정하고 서양문명을 적극 수용해야한다는 西化論者들과는 달리, 양수명과 웅십력은 佛敎와 서양철학을 비판적으로 수용하여 전통문화와 儒家哲學을 새롭게 해석함으로써 ‘中國의 進路’를 개척하고자 하였다.양수명은 ‘文化’를 ‘생활방식’으로 정의하고, 생활방식의 차이에 따라 서양인도중국문화가 형성되었다고 주장하였다. 그리고 수많은 문제를 야기한 서양문화를 대신하여 장차 중국문화가 부흥하고 인류는 중국문화가 지향하는 길을 걷게 될 것이라고 주장하였다. 웅십력은 철학의 연구대상과 영역은 본체론에 관한 것이고, 性智로써 (...) 本體를 깨달아야 한다고 생각하였다. 그러나 서양철학은 과학을 연구하는 태도로써 철학의 문제를 탐구하기에 본체에 대한 이해가 결여되었다고 주장하였다. 웅십력에게 있어 본체는 만물의 생성변화의 근원이며 동시에 인간의 本性참된 自我를 의미한다. 웅십력은 본체와 본체의 작용이 둘이 아니라는 ‘體用不二’의 사상을 통해 儒學과 불교서양철학 사이의 차이점을 분명하게 나타내고자 하였다. 양수명과 웅십력은 모두 ‘生命’을 중시하였으며, 그것은 ‘道德’의 문제와 불가분의 관계가 있다. 두 사람은 중국문화와 儒學을 통해 서양문명의 병폐를 극복할 수 있다고 주장하였는데, 이들의 사상 속에는 중국문화와 민족의 우월성과 자존심을 회복하려는 의도가 내포되어 있다. 양수명과 웅십력의 사상은 우리의 전통문화와 철학을 어떻게 이해하고 현대화할 것인가라는 문제를 해결하는데 하나의 참고가 될 수 있을 것이다. (shrink)

The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong Shili's ontological-cosmological theory takes "qian yuan" as its center; Ma Yifu has a theory of ontology-cultivation centered on "nature-principle"; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of "completely knowing the fathomless and understanding transformation" as a moral metaphysics; and in Tang Junyi there is a theory (...) of the harmony of doctrines on Heaven and man in which "the knowledge of divine understanding" is its key concept. They employ modern philosophical concepts and thinking to illustrate the cosmology, ontology, theory of life, theory of human nature, theory of spiritual worlds, axiology and their connections in Zhou Yi. They affirm that the characteristics of Chinese philosophy that are different from Western philosophy consist in a naturalist view of vital life, a harmonious view of totality, an axiological view that values exist in natural universe and the world of fact, the pursuit of Good and Beauty, and intuitive experience of inner world. (shrink)

본 연구는 성리학과 문화예술이 밀접한 관계에 있다는 데에서 출발하며, 특히 송대에 흥성한 산수화의 발전에 이론적 근거가 되었음을 연구하였다. 성리학은 고대 동양사회의 정치, 경제, 사상, 문화 예술 심지어 생활에 전반에 걸쳐 근간을 이루어 왔던 유학의 새로운 경향이다. 성리학은 중국의 북송(北宋)대 다섯 학자인 주돈이, 소옹, 장재, 정호, 정이가 그 기틀을 새우고 남송(南宋)의 주희가 집대성한 학문이다. 중국의 원(元)나라를 통해 고려후기에 우리나라에 전래되어 조선의 건국의 기틀이 되었고, 퇴계 이황, 율곡 이이를 거쳐 ‘문화 전반’에 미치지 않은 곳이 없게 되었다. 본 연구에서는 성리학과 예술론과 관계하여 격물치지, (...) ‘리’, 우주의식, ‘생의’, ‘기상’, ‘예’와 ‘도’의 관계 등이 산수화와 산수화론을 통해 어떻게 표현되었는지를 연구하였다. 산수화나 화조화에서도 신유학에서 말하는 천지의 ‘생의’의 미와 ‘어진 사람은 만물과 더불어 하나’라는 사상을 화폭에 표현하고자 노력하였다. 또한 시와 회화의 통일을 주장하였다. 동양에서는 송대 이전부터도 시와 회화의 관계를 중시했지만, 송에 이르러 시와 회화의 통일을 이루게 된다. 예를 들어, 명나라 때 조성된 졸정원(拙政園)과 같은 강남 정원 문화는 송대 산수화로부터 기인했다. 산수에서 등장하는 산속의 작은 정자나 가옥들이 정원에 옮겨진 것이다. 이는 곽희가 『임천고치』에서 말한 “가볼 수 있고, 바라볼 수 있을 뿐만 아니라, 노닐 수 있고, 살 수 있는 곳”을 화폭 속에 그려야 한다는 것이 명⋅청대에 이르러서는 현실로 옮겨진 것이다. 또한 현대에 있어서는 환경디자인에 이르기까지 그 영향을 미친다고 할 수 있다. 이와 관련된 지속적인 연구는 앞으로 가상현실, 증강현실 등 디자인 발전 연구, 더 나아가 문화산업의 기초자료로서 복합학문, 학제간 교류에 있어서 없어서는 안 될 중요한 기초자료가 될 것이다. (shrink)

Tian 天 is central to the metaphysics, cosmology, and ethics of the 800-year-long Chinese philosophical tradition we call “Neo-Confucianism,” but there is considerable confusion over what tian means—confusion which is exacerbated by its standard translation into English as “Heaven.” This essay analyzes the meaning of tian in the works of the most influential Neo-Confucian, Zhu Xi 朱熹, presents a coherent interpretation that unifies the disparate aspects of the term’s meaning, and argues that “cosmos” does an excellent job of capturing this (...) meaning and therefore should be adopted as our translation of tian. (shrink)

In this chapter the author defends the view that the major variants of Confucian ethics qualify as virtue ethics in the respects that matter most, which concern the focus, investigative priority, and explanatory priority of virtue over right action. The chapter also provides short summaries of the central Confucian virtues and then explains how different Confucians have understood the relationship between these and what some regard as the chief or most comprehensive virtue, ren (humaneness or benevolence). Finally, it explicates what (...) most Confucians take to be a requirement of all virtues, which the author calls “wholeheartedness,” and concludes by highlighting some neglected implications of the wholeheartedness requirement for ethics more generally. These include reasons for linking conceptions of virtue and human nature, for thinking that good character necessitates that individuals change how things seem to them, and for endorsing automatic as opposed to intensively deliberative judgments and decisions. (shrink)

이 글은 조선후기 기호성리학파의 「역학계몽」연구가 어떠한 특징을 지니는가를 고찰한 것이다. 자료의 측면에서 기호성리학파의 「역학계몽」연구는 대체로 한원진을 중심으로 그의 동료, 문인들에 의해 연구되었음을 볼 수 있다. 또한 퇴계학파의 「역학계몽」연구가 이황 「계몽전의」이후, 16세기말로부터 19세기에 이르기까지 지속적으로 이어진데 비하여, 기호성리학파의 「역학계몽」연구는 18세기에 집중적으로 논의되고, 그 이전과 이후에는 비중있는 연구저작들이 거의 발견되지 않는다. 기호성리학파의 「역학계몽」연구의 특징을 고찰하기 위해 본고에서 채택한 주제는 3가지로, 그들의 태극론, 하도와 8괘형성에 관한 이론, 「본도서」의 이른바 ‘오위상득설’이 그것이다. 태극론의 경우 기호성리학파는 「역학계몽」의 상수적 태극을 이기지묘의 이기론과 인기질의 인성론을 바탕으로 해명하는 독특성을 (...) 보여준다. 하도와 8괘형성에 관한 이론에 있어서는 기호성리학파내부에서도 논의가 분분하여 명쾌하게 일치하지 않는다. 결국 그들은 종래 주희와 호방평이 하도와 복희팔괘횡도, 복희팔괘원도를 종합하여 하나의 원리로 설명하려던 시도를 유보한다. 한원진은 하도와 원도의 관계를 중심으로 양자의 관계를 보다 명쾌하게 설명해내는 방식을 취하고, 이는 그의 동료문인들에게 지지를 받는다. 이러한 과정은 전통적 진리체계의 보편성에 대한 의식의 균열을 내포하며, 이러한 기류는 홍대용과 같은 기호실학자들에 의해 전통과학과 진리체계가 부정되면서, 19세기 「역학계몽」연구가 지속되지 못하는 한 원인이 되었다는 것이 필자의 가설이다. (shrink)

This article discusses friendship and filial piety in Ming Neo-Confucianism, particularly the Yangming learning. I argue that the Yangming jianghui provided important social settings for elevating the value of friendship. True friendship was considered as a means for moral improvement, and to prevent the risk of moral subjectivism in the Yangming philosophy.I also revisit the question of whether Ming Neo-Confucians did challenge the order of the five cardinal relationships by elevating friendship as the most important one. Through the investigation of (...) filial piety in imperial culture and the Yangming learning, I emphasize that filial piety was not only the basis of socio-political order, but also the essence of the true self. The importance of friendship lies in its capacity to aid moral cultivation and to become a better self. It could never surpass that of filial piety. It remained a supplement to familial ethics. (shrink)

This article attempts to explain through the lens of the Five Relationships the meaning of Joseon neo-Confucian view which emphasized relationship development as the aim and contents of education. In neo-Confucianism, education is the task of guiding learners in cultivating and unfolding capabilities in the relationships of everyday life. Within the context of neo-Confucianism, the development of competency in relationships was another expression of the educational goal of actualizing the ‘original nature’ including of the four virtues. Understanding the nature of (...) education to be the embodiment of the original nature, neo-Confucian scholars sought its actual manifestation in everyday life, taking the practice of five particular relationships to be the core method. Encompassing both ‘knowing’ and ‘doing’ while progressing from the Elementary Learning into the Great Learning, neo-Confucian education characteristically takes the Five Relationships as both its foundation and its outcome. Despite the p... (shrink)

In the Chinese intellectual tradition, King Wu's military expedition and Bo Yi's (and Shu Qi's) objection to it were well known. King Wu had been admired in that he saved people by dethroning the tyrant King These seemingly contradictory evaluations open a window on how unity can be conceived in Neo-Confucianism, particularly when one is faced with the possibility of colliding values. By examining the debate between Wang Yangming (1472–1529) and Zhan Ruoshui (1466–1560) over such a complex political issue, this (...) article aims to unravel various tensions embedded in Neo-Confucian political philosophy. (shrink)