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Topic: Zhu Xi

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In the News (Mon 17 Jun 19)

  Zhu Xi - Wikipedia, the free encyclopedia
Zhu Xi contributed to Confucian philosophy by articulating what was to become the orthodox Confucian interpretation of a number of beliefs in Daoism and Buddhism.
According to Zhu Xi, the Tai Ji causes qi to move and change in the physical world, resulting in the division of the world into the two energy modes (yin and yang) and the five elements (fire, water, wood, metal, and earth).
Zhu Xi discussed how he saw the Great Ultimate concept to be compatible with principle of Daoism, but his concept of Tai Ji was different from the understanding of Dao in Daoism.
en.wikipedia.org /wiki/Zhu_Xi   (881 words)

 Neo-Confucian Philosophy [Internet Encyclopedia of Philosophy]
Zhu understood his analysis of principle and vital force to be the answer to the question of interpreting the relationship of the human mind-heart, human natural tendencies and the emotions.
Zhu Xi was equally famous for this theory of the praxis of the self-cultivation of the ultimately moral axiology of his multi-level system of philosophical analysis.
Zhu Xi believed that all the objects and events of the world had their own distinctive principle and that it was important for the student to study and comprehend as many of these principles as possible.
www.iep.utm.edu /n/neo-conf.htm   (9956 words)

 Zhu Xi, on Principle as the Nature of Reality   (Site not responding. Last check: 2007-10-20)
Zhu Xi considers equilibrium between passivity and activity to be in accord with the Principle of Heaven.
Zhu Xi’s assertion that principle (li) is the inherent nature of all things is opposed to the Buddhist teaching that all things are empty of any inherently existing reality.
Zhu Xi rejects the Buddhist concept of emptiness, and claims that it asserts that the phenomenal world is illusory.
www.angelfire.com /md2/timewarp/zhuxi.html   (1319 words)

 Neo-Confucianism - Wikipedia, the free encyclopedia
Zhu Xi in particular, wrote many essays attempting to explain how his ideas were not Buddhist or Taoist, and included some extremely heated denunciations of Buddhism and Taoism.
Zhu Xi believed in gewu (格物, géwù), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world.
Zhu codified the canon of Four Books (The Great Learning, The Analects of Confucius, Mencius, and Doctrine of the Mean) which in the subsequent Yuan and Ming Dynasties were made the core of the official curriculum for the civil service examinations.
en.wikipedia.org /wiki/Neo-Confucianism   (1122 words)

 Zhu Xi
Zhu Xi’s father moved from there to Fujian to serve as an official, and Zhu Xi was born there.
Born in Yuxi, Fujian Province, China during the Song dynasty (1127-1279), Zhu Xi was a leader in the rationalist wing of the neo-Confucian school developing in China from the 10th Century.
Zhu Xi also wrote on musical notation, understood fossilization three centuries before Leonardo da Vinci, realized that mountains had once been under the sea, saw the Earth's origins in condensation from cosmic matter, and perceived the universe as evolving and spinning from elemental force.
www.hungfayi.com /ZhuXi.htm   (414 words)

 Zhu Xi   (Site not responding. Last check: 2007-10-20)
Zhu Xi (reads Chu Hsi in the Wade-Giles system, 1130-1200) was a late Song scholar who synthesized the earlier Song scholars of Zhou Dunyi, Cheng Hao, Cheng Yi, and Zhang Zai, and edited the Four Books.
Zhu follows a similar logic in his piece "Spiritual Beings," although he leaves room for ancestral worship: the worship of the spirit of the ancestors because their material bodies decayed gradually, helping the spirit to linger on for a while after death.(703-704)
Therefore Zhu Xi confined the definition of humaneness to a function, or a sub-principle to a larger principle called impartiality, which he said should be in place before humaneness could be developed.
www.iun.edu /~hisdcl/h425/zhuxi.htm   (1191 words)

 MSN Encarta - Printer-friendly - Song Dynasty
Zhu Xi defined his system of natural philosophy as the only true Confucianism and used it to interpret the Confucian Classics.
Zhu also led the way in creating locally sponsored academies to spread Neo-Confucian ideas among the literati, because he believed that those who studied only for the examinations would not cultivate themselves.
Later, the Yuan dynasty made Zhu Xi's commentaries on the Confucian Classics a requirement for the civil service examination; they remained a requirement almost to the end of the Qing dynasty (1644-1911).
encarta.msn.com /text_761551755___7/Song_Dynasty.html   (482 words)

The failure of the Northern Song political reforms and the threat of military subjugation by northern tribes persuaded Zhu Xi and many of his contemporaries that the prerequisite to solving the problems of the Song was the inner cultivation of moral character by the literati class.
Through Zhu Xi's efforts, the debate over the source of values and the question of whether one can know the Way had been won by the Cheng school, according to which values are inherent in the Heaven-endowed moral nature and can be known and put into effect by means of self-cultivation.
Zhu's fundamental problematic, the basis of all his intellectual concerns, was the possibility and the difficulty of attaining sagehood by means of self-cultivation.
www2.kenyon.edu /Depts/Religion/Fac/Adler/Reln471/Chu-mind-self-cult.htm   (1104 words)

 Chinese philosophy : Routledge Encyclopedia of Philosophy Online
Zhu Xi is representative of the systematic and theoretical wing of neo-Confucianism.
The authority of Zhu Xi’s project lay in his claim to retrieve and revive the import of classical Confucianism.
Although Zhu Xi did not rule out introspection as a means to illumination, the emphasis of his programme was clearly on scholarly learning.
www.rep.routledge.com /article/G001SECT9   (645 words)

 fuller.html   (Site not responding. Last check: 2007-10-20)
[4] In addition, Zhu Xi in his role as educator selected and annotated four texts from the Confucian canon, a set that came to be called simply "The Four Books" that became the center of literati education until modern times.
The enormous efforts of Zhu Xi and his students gave Chinese literati a coherent perspective through which to read the past as well as to engage in the culture of their own time.
Zhu Xi's particular genius, however, was the breadth of material that he, like Confucius, could assimilate to his synthesis.
www.arl.org /symp3/fuller.html   (2105 words)

 Zhu Xi: Shelter of a Hut   (Site not responding. Last check: 2007-10-20)
Zhu Xi was a profound Neo-Confucian who fought against Daoism and Buddhism.
Zhu Xi presents “original nature” as the perfect or complete nature that we already have.
Zhu Xi seems to express with his large volume of books that self-cultivation of the Dao is not easy.
www.class.uidaho.edu /ngier/_disc3/0000013a.htm   (560 words)

 Zhu Xi and Wang Yangming   (Site not responding. Last check: 2007-10-20)
It would appear that Zhu Xi is an excellent teacher as far as li is concerned and Wang Yangming is an excellent teacher as far as yi is concerned.
Zhu Xi advocated a study of the "rites" of moral cultivation.
His idea better takes the de of each individual into account whereas Zhu Xi's idea promotes more assimilation than genuine actualization of our important individual purpose; a purpose which is fundamentally important for the functioning of humanity's purpose as a whole.
www.class.uidaho.edu /ngier/_disc3/000000ba.htm   (309 words)

 Philosophical Writings of Zhu Xi in the Zhu Zi Yu-lei   (Site not responding. Last check: 2007-10-20)
In still other passages Zhu Xi indicates that the li for human inventions (such as the boat) were there before the artifacts were first constructed.
In some passages Zhu Xi uses the expression "there is no such li" to indicate that some creature or event that someone else has imagined is in fact an impossibility.
Zhu Xi's explanation for the development of complexity in the real world does not follow from ideas very much like those of Western physics and chemistry, but he does indicate in this passage that he had some idea of how to make his own accounting of the birth and growth of complexity.
www.wfu.edu /~moran/zzyl.01.15.html   (522 words)

 Garrett Gee
According to sifu's written family tree, Zhu Xi married the daughter of mister Lau Chi-Chung and had three sons of which Sifu Gee is related to the middle or second son.
Zhu Xi, one of the most prominent philosophers in all of Chinese history and was named the 45th Most Important Person in the last millennium by the Life Magazine.
Zhu Xi played a pivotal role in the revival of Confucianism through the establishment of advanced academic institutions, active public correspondence with fellow scholars, publication of close to 100 books, and instruction of personal disciples who achieved broad public acceptance in their own rights.
www.hungfakwoon.com /SifuGee.htm   (841 words)

 Zhu Xi   (Site not responding. Last check: 2007-10-20)
A scholar and official from a very young age, and having experienced the loss of the northern Chinese territories in his youth, Zhu Xi was motivated by a patriotism to preserve China through the revival of Confucian learning.
Although Zhu Xi's goal was to preserve "true" Confucian learning and prevent it from contamination by foreign cultures, he differed from Confucians prior to the Song Dynasty in prioritizing intentions over practice.
To Zhu Xi, investigation of things was the basis of true knowledge, which underlay sincere intentions of self-cultivation, which again was the basis for self-rectification (cultivation) that would ultimately lead to the regulation of the family and the state.(727)
www.iun.edu /~hisdcl/h425/zhuxi2.htm   (1199 words)

 What Is Living and What Is Dead?
Zhu Xi comments on Analects 1.6 in his Collected Commentaries on the Analects, and we also know from the Zhuzi yulei that he discussed the passage with his students.
Zhu Xi suggests that the virtues mentioned in Analects 1.6 -- being filial, respectful, careful, truthful, caring, and humane -- constitute "what comes first," the "root," while study is "what comes last," the "branches." In this way, Zhu Xi makes clear that he regards virtuous activity as more important than study.
Zhu Xi explicitly states that one can identify the Confucian virtues in an inkbrush, although he admits that it would be difficult to do so.
faculty.vassar.edu /brvannor/Phil210/zhuxi.html   (8272 words)

 [No title]   (Site not responding. Last check: 2007-10-20)
Zhu's influence on the development of Confucianism has been so profound that his readings of many passages of the Analects are still the basis for most modern translations.
Zhu Xi was born in 1130 in what is now Anhui Province.
Zhu Xi's 1177 commentary on the Analects drew on a number of sources that postdated Confucius.
hum.lss.wisc.edu /~macsikszentm/235/ZhuXi.htm   (2613 words)

Although Zhu Dan-xi is remembered as the fourth of the Four Great Masters of the Jin-Yuan dynasties in his own right, he basically accepted all of Li Dong-yuan's ideas and then further refined them.
In the second paragraph of this chapter, Zhu says that drum distention or gu conditions may be caused by the seven affects or emotions, the six environmental excesses, from dietary irregularities, and from sexual taxation, all of which may damage the spleen.
Zhu prescribed yin fire type formulas with spleen supplements, heat-clearers, qi-rectifiers, and blood quickeners and nourishers, and the patients lived.
www.bluepoppy.com /press/download/articles/dan-xi.cfm   (1996 words)

 Chinese Philosophy - Neo-Confucianism (www.chinaknowledge.de)
Zhu Xi's teachings are the essence of the former philosophers and became orthodox under the Yuan dynasty.
Zhu Xi is the most important person of Confucianism after Confucius and Mengzi.
While Zhu Xi stresses that spirit or mind is an objective reality, a composition of universal order and breath or matter, Lu Jiuyuan sees the spirit as dependent of sensual perception.
www.chinaknowledge.de /Literature/Classics/neoconfucianism.html   (2208 words)

 Session 104   (Site not responding. Last check: 2007-10-20)
Zhu Xi has continually been regarded by most Asianists as the peerless systematic rationalist who so enhanced coherence and unity within Confucian high culture that it was readily accepted as intellectual and state orthodoxy soon after his death in 1200.
Zhu’s conception of tien incorporated traditionalistic notions of consciousness and authority, so it was not as purely rationalistic as modern champions of his philosophy have claimed.
In the process of such activities and pronouncements, Zhu was promoting his own status as the sole person of his day who was qualified to be the successor to the sages, the authoritative reader of the classics, and the spokesman for the dao tradition and fellowship.
www.aasianst.org /absts/1999abst/china/c-104.htm   (1194 words)

 News & Views - Ancient Chinese Scholar Commemorated(10/10/2000)   (Site not responding. Last check: 2007-10-20)
An international symposium was held in Shanghai Sunday in commemoration of Zhu Xi, a renowned Chinese ideologist, philosopher and educationist who died 800 years ago.
Zhu Xi, born in 1130 in Jiangxi Province, east China, is famous for his commentary on the Confucian classics which has been considered a standard exposition.
Zhu Xi's life, his thought, his literary works and the political and economic situation of the Southern Song Dynasty (1127-1279) when he lived, were discussed.
www.chinahouston.org /news/20001009174429.html   (163 words)

 Thompson, Gui and Shen: basis of life, death and time awareness in Zhu Xi
An analytical thinker, Zhu Xi (1130-1200) displays a sharp grasp of sequences of events in linear recorded time, from the ebb and flow of dynastic history to the works and days of his own life.
Zhu give considerable attention to the forces driving the primary cycles of physical and mental transformations within, forces which underlie one's basic experience of duration.
Of particular interest are Zhu's own thoughts on life and death and "nurturing life": despite mortality--because of mortality--one strives to make one's life (and death) meaningful by cultivating character and nurturing life in ways conducive to living significantly.
www.umaine.edu /sacp/IM2000/abstract/thompson.html   (324 words)

 The Interconnectedness Of All Things
A Critique of Wang Yangming in Defence of Zhu Xi The course of Neo-Confucianism philosophy has been strongly influenced by the debate between Zhu Xi and Wang Yangming, two canonical thinkers within the tradition.
Zhu Xi argues for an intellectualist conceptualisation of moral development.
According to Ivanhoe, “He [Zhu] came to see self cultivation not as the development of incipient tendencies, but as the recovery or release of this ‘original nature’ by refining one’s imperfect and obscuring ‘material nature’” (Ivanhoe 46).
students.vassar.edu /jofigdor/wang.htm   (973 words)

 Zhu Xi --  Britannica Student Encyclopedia
With his interpretation of the teachings of the ancient sage Confucius and his followers, Zhu Xi shaped people's understanding of Confucianism from the 13th century onward.
Zhu chose Zhongyong for its metaphysical interest, which had already attracted the attention of Buddhists and earlier Neo-Confucianists.
The Si shu (Four Books), which includes teachings of Confucius and his disciple Mencius with commentaries by Zhu Xi, was for centuries the central text for both primary education and the...
www.britannica.com /ebi/article-9319684?tocId=9319684&query=nakhon   (653 words)

 Zhu Xi's Reading of the Analects; Canon, Commentary and the Classical Tradition; Daniel Gardner
How it came to be transformed by Zhu Xi (1130—1200) into one of the most philosophically significant texts in the Confucian tradition is the subject of this book.
But Zhu, claiming that the Analects was one of the authoritative texts in the canon and should be read before all others, gave it a still more privileged status in the tradition.
A pioneering study of Zhu Xi’s reading of the Analects, this book demonstrates how commentary is both informed by a text and informs future readings, and highlights the importance of interlinear commentary as a genre in Chinese philosophy.
www.columbia.edu /cu/cup/catalog/data/023112/0231128649.HTM   (543 words)

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