Zhu Xi

Zhu Xi
/jyuu" shee"/, Pinyin.
See Chu Hsi.

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born Oct. 18, 1130, Yu-hsi, Fukien province, China
died April 23, 1200, China

Chinese philosopher and proponent of Neo-Confucianism.

The son of a minor government official, he was educated in the Confucian tradition and entered government service. Interested in history, he revised Sima Guang's famous history so that it would illustrate moral principles in government. In 1189 he began a commentary on the Daxue; he continued working on the Daxue all his life. Philosophically, his thought incorporated the ideas of Cheng Hao and Cheng Yi, Zhou Dunyi (1017–1073), and Zhang Zai, whose works he compiled. His commentaries on the Four Books, notably on the Lunyu (Analects) of Confucius and on Mencius (both 1177), were enormously influential. His philosophy emphasized logic, consistency, observance of classical authority, and the value of inquiry.

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▪ Chinese philosopher
Wade-Giles romanization  Chu Hsi , also called  Zhuzi  or  Zhufuzi 
born Oct. 18, 1130, Youxi, Fujian province, China
died April 23, 1200, China
 Chinese philosopher whose synthesis of neo-Confucian (Neo-Confucianism) thought long dominated Chinese intellectual life.

      Zhu Xi was the son of a local official. He was educated in the Confucian tradition by his father and passed the highest civil service examination at the age of 18, when the average age for such an accomplishment was 35. Zhu Xi's first official position (1151–58) was as a registrar in Tongan, Fujian. There he proceeded to reform the management of taxation and police, improve the library and the standards of the local school, and draw up a code of proper formal conduct and ritual, none being previously available. Before proceeding to Tongan, Zhu Xi called on Li Tong, a thinker in the tradition of Song Confucianism who decisively influenced his future thinking. He visited Li again in 1158 and spent several months studying with him in 1160. Li was one of the ablest followers of the 11th-century neo-Confucians who had created a new metaphysical system to compete with Buddhist and Daoist philosophy and regain the Confucian intellectual ascendancy lost for nearly a millennium. Under his influence, Zhu's allegiance turned definitely to Confucianism at this time.

      After his assignment at Tongan ended, Zhu Xi did not accept another official appointment until 1179. He did, however, continue to express his political views in memorandums addressed to the emperor. Though Zhu Xi also remained involved in public affairs, his persistent refusal to accept a substantive public office reflected his dissatisfaction with the men in power and their policies, his spurning of factional politics, and his preference for the life of a teacher and scholar, which was made possible by his receipt of a series of government sinecures.

      These years were productive in thought and scholarship as indicated both by his formal writings and by his correspondence with friends and scholars of diverse views. In 1175, for instance, he held a famous philosophical debate with the philosopher Lu Jiuyuan (Lu Xiangshan) at which neither man was able to prevail. In contrast to Lu's insistence on the exclusive value of inwardness, Zhu Xi emphasized the value of inquiry and study, including book learning. Consistent with this view was Zhu Xi's own prolific literary output. In a number of works, including a compilation of the works of the Cheng brothers and studies of Zhou Dunyi (1017–73) and Zhang Zai (1020–77), he expressed his esteem for these four philosophers, whose ideas he incorporated and synthesized into his own thought. According to Zhu Xi, these thinkers had restored the transmission of the Confucian Way (dao), a process that had been lost after the death of Mencius. In 1175 Zhu Xi and his friend Lu Ziqian (1137–81) compiled passages from the works of the four to form their famous anthology, Jinsi Lu (“Reflections on Things at Hand”). Zhu Xi's philosophical ideas also found expression during this period in his enormously influential commentaries on the Lunyu (known in English as the Analects of Confucius) and on the Mencius, both completed in 1177.

      Zhu Xi also took a keen interest in history (historiography) and directed a reworking and condensation of Sima Guang's history, the Zizhi tongjian (“Comprehensive Mirror for Aid in Government”), so that it would illustrate moral principles in government. The resulting work, known as the Tongjian gangmu (“Outline and Digest of the General Mirror”), basically completed in 1172, was not only widely read throughout eastern Asia but also served as the basis for the first comprehensive history of China published in Europe, J.-A.-M. Moyriac de Mailla's Histoire générale de la Chine (1777–85).

      While serving as prefect (1179–81) in Nankang, Jiangsi, Zhu Xi used the opportunity to rehabilitate the White Deer Grotto Academy, which had been founded in the 9th century and had flourished in the 10th century but had later fallen to ruin. The prestige restored to it by Zhu was to last through eight centuries. Academies such as this provided an invaluable institutional basis for the neo-Confucian movement.

      In 1188 Zhu Xi wrote a major memorandum in which he restated his conviction that the emperor's character was the basis for the well-being of the realm. Daxue (“Great Learning”), a text on moral government, asserted that by cultivating his mind the emperor set off a chain reaction leading to the moral transformation of the entire world. In 1189 Zhu Xi wrote an important commentary on this text, and he continued to work on Daxue for the rest of his life. Similarly, in 1189 he wrote a commentary on Zhongyong (known in the West as the “Doctrine of the Mean”). It was largely because of the influence of Zhu Xi that these two texts came to be accepted along with the Analects and Mencius as the Four Books (Sishu) basic to the Confucian educational curriculum.

      On several occasions during his later career Zhu was invited to the imperial court and seemed destined for more influential positions, but his invariably frank and forceful opinions and his uncompromising attacks on corruption and political expediency each time brought his dismissal or his transfer to a new post conveniently distant from the capital. On the last of these occasions, near the end of his life, his enemies retaliated with virulent accusations concerning his views and conduct, and he was barred from political activity. He was still in political disgrace when he died in 1200. Zhu Xi's reputation was rehabilitated soon after his death, however, and posthumous honours for him followed in 1209 and 1230, culminating in the placement of his tablet in the Confucian Temple in 1241. In later centuries, rulers more authoritarian than those he had criticized, discreetly forgetting his political and intellectual nonconformity, made his philosophic system the sole orthodox creed, which it remained until the end of the 19th century.

Thought and influence
      Zhu Xi's philosophy emphasized logic, consistency, and the conscientious observance of classical authority, especially that of Confucius and his follower Mencius. Zhu Xi held that the cosmos has two aspects: the indeterminate and the determinate. The indeterminate, or li, is natural law and determines the patterns of all created things. This law combines with the vital psychophysical qi to produce phenomena having form. In human beings the li, manifested as human nature (xing), is essentially perfect, and defects—including vices—are introduced into the body and mind through impurities of qi, or energy. Human beings may eliminate their mental imperfections through study of ethics and metaphysics.

      In these respects Zhu differed from the eminent contemporary neo-Confucian Lu Jiuyuan, who saw no distinction between natural law and vital energy and believed in human perfectability through meditation. In contrast to Lu Jiuyuan's intuitionism, which focused on the discovery and understanding of ethical resources within oneself, Zhu Xi and his followers stressed the “investigation of things,” by which they meant primarily the study of ethical conduct and of the revered Five Classics. The study of ethics and metaphysics in turn constituted an ingredient both in building a personal faith and in advising emperors through whose self-cultivation order might be restored in the world.

      Though his ideas never went unchallenged, Zhu Xi's neo-Confucianism long dominated Chinese intellectual life, and his commentaries on the Four Books (Sishu) became required reading for all who hoped to pass the civil service examinations. His intellectual influence was also paramount in Korea, and his ideas won wide acceptance and official support in Tokugawa Japan as well.

Additional Reading
Studies include Wing-tsit Chan, Chu Hsi: Life and Thought (1987), and Chu Hsi: New Studies (1989); Hoyt Cleveland Tillman, Utilitarian Confucianism: Ch‘en Liang's Challenge to Chu Hsi (1982), and Confucian Discourse and Chu Hsi's Ascendancy (1992); Wm. Theodore de Bary, Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart (1981), on the development of Chu Hsi's thought after his death; Wing-tsit Chan (ed.), Chu Hsi and Neo-Confucianism (1986), a set of conference papers; Donald J. Munro, Images of Human Nature: A Sung Portrait (1988), an analysis of the concept of human nature in Zhu Xi's thought; and Daniel K. Gardner, Chu Hsi and the Ta-hsueh: Neo-Confucian Reflection on the Confucian Canon (1986), and Learning to Be a Sage: Selections from the Conversations of Master Chu (1990).Roger T. Ames

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Universalium. 2010.

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