1. The Confucian Revival During the Song, Confucianism evolved into a new philosophy, Neo-Confucianism, which was characterized by its metaphysics and intellectualism in its discourse on human nature (xing), and humaneness (ren), and Principle (li). During the Song, Confucianism evolved into a new philosophy, Neo-Confucianism, which was characterized by its metaphysics and intellectualism in its discourse on human nature (xing), and humaneness (ren), and Principle (li). Neo-Confucianism can be the sum of what these terms stand for or one of them Neo-Confucianism can be the sum of what these terms stand for or one of them the Learning of the Way (Daoxue), and the Learning of the Sage(s) or the Way to Sagehood, the Leaning of Principle (Lixue), the Learning of the Way (Daoxue), and the Learning of the Sage(s) or the Way to Sagehood, the Leaning of Principle (Lixue),

2. [Neo-]/Confucianism Different goals Confucianism Confucianism Focused on the way of the sage kings or Way of the noble person (junzi) as social and political leader. Neo-Confucianism Neo-Confucianism Aspired to a spiritual ideal of sagehood for everyone, achievable by methods of cultivation taught by the Five Masters: Zhou Dunyi, Cheng brothers, Zhang Zai, Zhu Xi (image)

3. Cheng (Ch ’ eng) Brothers: Cheng Hao (left) and Cheng Yi (Right) “ Three Friends of Cold Seasons: Pine, Bamboo, and Plum ” by Zhao Mengjian, Southern Song. Shanghai Metropolitan Museum

4. The Neo-Confucian Age? The perceived great importance of Neo- Confucianism has prompted William de Bary to define Chinese history after the 10 th century as the Neo-Confucian Age. The perceived great importance of Neo- Confucianism has prompted William de Bary to define Chinese history after the 10 th century as the Neo-Confucian Age. De Bary even used the term to describe East Asia after the 13 th century, given that Neo-Confucianism was introduced to De Bary even used the term to describe East Asia after the 13 th century, given that Neo-Confucianism was introduced to Korea during the Yi dynasty (1392-1910), reaching its peak in the 16 th century, led by Yi T ’ oegye (1501-1570) and Yi Yugok (1536-1584) Korea during the Yi dynasty (1392-1910), reaching its peak in the 16 th century, led by Yi T ’ oegye (1501-1570) and Yi Yugok (1536-1584) Japan in the mid 13 th century and reached its peak in the 16 th century, led by Fujiwara Seika (1561-1619), Hayashi Razan (1582-1657) and Yamasaki Ansai (1618-1682) Japan in the mid 13 th century and reached its peak in the 16 th century, led by Fujiwara Seika (1561-1619), Hayashi Razan (1582-1657) and Yamasaki Ansai (1618-1682)

5. If Neo-Confucianism did exert so much impact, it was all because of Zhu Xi (Chu His, 1130-1200), the synthesizer of Neo-Confucianism, the most influential Chinese philosopher/educator, second only to Confucius If Neo-Confucianism did exert so much impact, it was all because of Zhu Xi (Chu His, 1130-1200), the synthesizer of Neo-Confucianism, the most influential Chinese philosopher/educator, second only to Confucius

6. The Five Masters whose philosophies Zhu Xi synthesized: Zhou Dunyi (Chou Tun-i, 1017-1073) Shao Yong (Shao Yung,1011-1077) Zhang Zai (Chang Tsai, 1020-1077) Cheng brothers: Cheng Yi (Ch ’ eng I, 1033-1107) Cheng Hao (Ch ’ eng Hao, 1032-1085) Confucius, by Ma Yuan, Southern Song, National Palace Museum, Beijing

7. Zhou Dunyi: Taiji Known for his “Explanation of the Diagram of the Great Ultimate (or Supreme Polarity)” (Taiji tushuo) The “Explanation” talks about the Great Ultimate (Taiji), which is a cosmogonic theory concerning the origin of all beings It represents cosmic creativity that generate all beings And human being is its highest manifestation Central theme of his Explanation: Integration of the metaphysical, psycho- physical, and ethical dimensions of the mind Integration of Confucian ethics and Daoist naturalism

8. Zhou: Taiji and the Mind The Great Ultimate generates yang through activity, then it becomes tranquil when the activity reaches its limit. Through tranquility, it generates yin…. –Alternation and transformation of activity and tranquility, yin and yang give rise to Five Agents (Phases) Zhou: “It is man alone who receives (the Five Agents) in their highest excellence, and therefore he is the most intelligent. His physical form appears, and his spirit develops consciousness. The five moral principles of his nature (humanity or ren, righteousness, propriety, wisdom, and faithfulness) are aroused by, and react to, the external world and engage in activity; good and evil are distinguished; and human affairs take place.”

9. Zhang Zai and Ren Known for his “ Western Inscription ” (Ximing) and “ Correct Youthful Ignorance ” (Zhengmeng) Known for his “ Western Inscription ” (Ximing) and “ Correct Youthful Ignorance ” (Zhengmeng) A new notion or interpretation of Ren, A new notion or interpretation of Ren, Ren should encompass all human beings, Heaven and Earth — all should join together as though creatures of one flesh and blood, as appropriate to their kinship Ren should encompass all human beings, Heaven and Earth — all should join together as though creatures of one flesh and blood, as appropriate to their kinship All are constituent elements of a family system All are constituent elements of a family system “ Yuan Lu Tu ” (Monkey and Egret)

10. Heaven, Earth, and Man Zhang: Zhang: “ Heaven is my father and Earth is my mother, and even such a small creature as I finds an intimate place in their midst. Therefore that which fills the universe I regard as my body and that which directs the universe I consider as my nature. All people are my brothers and sisters, and all things are my companions ” “ Heaven is my father and Earth is my mother, and even such a small creature as I finds an intimate place in their midst. Therefore that which fills the universe I regard as my body and that which directs the universe I consider as my nature. All people are my brothers and sisters, and all things are my companions ” “ Wealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment. ” “ Wealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment. ” “ In life I follow and serve [Heaven and Earth]. In death, I will be at peace. ” “ In life I follow and serve [Heaven and Earth]. In death, I will be at peace. ”

11. Cheng Brothers and “Principle” Their philosophy is found in their collected works: Their philosophy is found in their collected works: Cheng Hao: “ All things possess principle ”Cheng Hao: “ All things possess principle ” Cheng I: Cheng I: “ All things under heaven can be understood in the light of their principle ” “ Even blade of grass and every tree possess principle and should be examined ” “ The principle of one thing is one with the principle of all things, ” - -- ” unity of principle and diversity of its particularizations ”

12. Principle and Human Fulfillment Human fulfillment can be achieved by a combination of two approaches: Human fulfillment can be achieved by a combination of two approaches: Investigation of the principles in things Investigation of the principles in things Introspection of principles in the mind Introspection of principles in the mind Two methods serve this aim: Two methods serve this aim: Study the classics, in which key principles were expressed Study the classics, in which key principles were expressed Examine one ’ s mind/heart through quiet sitting Examine one ’ s mind/heart through quiet sitting “ Ye he hua ” (probably what is called “ Coco magnolia ” today), by anonymous, Southern Song. Shanghai Metropolitan Museum