Neo Confucianism and Zhu Xi

Neo Confucianism is also known as the new Confucianism. Neo-Confucianism is a Confucian-influenced Chinese moral, ethical, and metaphysical philosophy that began with Han Yu and Li Ao (772–841) in the Tang Dynasty and flourished under the teachings of Zhu Xi throughout the Song and Ming dynasties.

The rebirth of diverse strands of Confucian philosophy and political culture that began in the middle of the 9th century and achieved unprecedented heights of intellectual and social inventiveness in the 11th century during the Northern Song Dynasty is known as "Neo-Confucianism."

The first phase of the Confucian Renaissance was founded by the brilliant philosopher Zhu Xi (1130-1200), who set the bar for all future Confucian intellectual discourse and social philosophy.

Neo-Confucianism included speculative philosophers, painters, poets, doctors, social ethicists, political theorists, historians, local reformers, and government civil employees, especially after the Song.

By the 14th century, Zhu xi philosophy and interpretation of Confucianism, known as daoxue (teaching of the path) or lixue (teaching of principle), had become the normal curriculum for imperial civil service examinations. The civil service was dominated by Neo-Confucians until the entire institution was dissolved in 1905.

The article discusses an overview of neo-Confucianism and Zhu xi philosophy that helped shape it. The article also discusses briefly the philosopher Zhu Xi, the historical origins and the themes of neo Confucianism and Zhu xi philosophy in the article.

Who was Zhu Xi?

Zhu Xi, also known as Yuanhui (or Zhonghui) and Hui'an, was a Song dynasty Chinese calligrapher, historian, philosopher, statesman, and writer. He was a Confucian scholar who played a key role in the spread of Neo-Confucianism in China.

In the Chinese philosophical tradition, Zhu Xi, the foremost Neo-Confucian (daoxue) master of the Southern Song (1126–1271), is often regarded as second only to Confucius (551–479 BCE) in influence and as rivalling Zhuangzi (fourth century BCE) in intellectual insight.

Intriguingly, his concept of a holistic synthesis approach (Ivanhoe 2000: 47–49) may have been influenced in part by Huayan Buddhism. Until the fall of Imperial China in 1911 and beyond, Zhu Xi's Neo-Confucian synthesis proved to be a potent philosophic spark for his intellectual admirers and opponents alike. 

His influence spread to Korea, Japan, and Vietnam over time, with each country adapting his ideas, as well as Confucian classics and traditions, in its own unique way.

Neo Confucianism and Zhu Xi Philosophy

The Confucian tradition and viewpoint were revised by Zhu. From the more bureaucratic position of Confucians of the earlier Han and Tang dynasties (206 BCE-905 CE), who focused on the Five Classics (Wujing) of classical antiquity, he restored its original focus on moral training and realisation.

Apart from synthesising key Northern Song Neo-Confucian ideas, Zhu researched and reflected on the received Five Classics (Changes, Odes, History, Rites, and Spring and Autumn Annals), and compiled, edited, and commented on the Four Books of Confucius. 

The four books of Confucius included the Great Learning (Daxue), Confucius' Analects (Lunyu), Mencius' Book (Mengzi), and the Doctrine of the Mean (Sishu). In addition, he created an edition of the Songs of the South (Chuci), which would be appended to the Odes.

For the last 800 years, Be Zhu Xi's idea has been the beginning point for intellectual debate and the centre of controversy. His impact went to Korea and Japan, which embraced Confucianism and the imperial examination system while admiring Zhu's intellectual achievements.

Overview of Neo-Confucians or New Confucianism

Before delving into the rebirth of Confucian learning in East Asia, it's important to consider what exactly was being revived. Prior to the rise of "Neo-Confucian" intellectuals, the Confucian tradition had a long and illustrious history of commenting on the teachings of notable instructors from the legendary past. Let us look into the overview of neo-Confucians which is also known as the new Confucianism.

Historical Background of New Confucianism

The Confucian Way or movement's historical growth has been studied in terms of several periods. The simplest account is that under the Xia, Shang, and Zhou kingdoms, a great classical legacy formed, which was polished in the works and records of mythical sage kings and ministers, and was then perpetuated and refined by their subsequent disciples such as Kongzi, Mengzi (Mencius), and Xunzi.

The Confucianist intellectuals Han Yu and Li Ao are recognised as progenitors of the Song Dynasty's neo-Confucianists. Neo-Confucianism has roots in the Tang Dynasty. Zhou Dunyi (1017–1073), a Song Dynasty philosopher who used Daoist metaphysics as a foundation for his ethical philosophy, is regarded as the first authentic "pioneer" of neo-Confucianism.

Neo-Confucianism was a reaction to the challenges of Buddhist and Daoist philosophy and religion that emerged during the Zhou and Han dynasties, as well as a resurgence of ancient Confucianism updated to correspond with the social norms of the Song dynasty.

The classical period was divided into three parts: the classical period, the Song, Yuan, Ming, and Qing dynasties' Neo-Confucian movements, and, most recently, the age defined by the impact of the contemporary West on the East Asian philosophical and religious Confucian worlds.

The most complicated periodization distinguishes Confucian intellectuals' achievements over centuries in a more subtle way than either the binary or triadic divisions allow. There is indeed a good argument to be made for separating the historical development of the Confucian tradition in East Asia into six distinct eras:

1. The Xia, Shang, and Zhou kingdoms started the classical period.

2. During the Han period (206 BCE—200 CE), the main commentarial traditions on early classical literature flourished.

3. Buddhism's introduction and the revival of the Daoist tradition (220-907 CE)

4. The Song dynasty's revival, the Yuan and Ming dynasties' blossoming, and the expansion of Neo-Confucianism to Korea and Japan (960-1644 CE)

5. The Qing dynasty's "Han Studies" movement, as well as the movement's continuous growth in Korea and Japan (1644-1911 CE)

6. The West's influence, modernity's ascent, and the decline and reformation of Confucianism as "New Confucianism" (1912 CE to the present)

It's vital to note that, while Confucianism originated in China, it spread throughout East Asia as an international movement. To fully comprehend Neo-Confucianism, it is necessary to consider its development in Korea, Japan, and Vietnam, as well as the tradition's ongoing evolution in China.

Neo Confucianism Philosophy

Neo-Confucianism is a social and ethical ideology based on metaphysical notions, some of which are drawn from Taoism. Humanistic and rationalistic in nature, the philosophy holds that the cosmos can be comprehended via human reason and that it is up to mankind to build a harmonious relationship between the universe and the individual.

The logic of neo-Confucianism contrasts with the mysticism of Chan Buddhism, which was formerly prominent. Unlike Buddhists, neo-Confucians thought that reality exists and could be comprehended by humans, even if different schools of neo-Confucianism had slightly different interpretations of reality.

One of the most popular misconceptions about the Neo-Confucian literati's philosophical achievements is that they were influenced by Daoist and Buddhist thinkers. While there is some truth to this stimulation account of Neo-roots, Confucianism's it is also true that once inspired by the best of Daoist and Buddhist thought, the Neo-Confucians built their philosophies out of materials native to the Confucian Way's historical evolution.

Neo-Confucian intellectuals began rebuilding Confucian ethics using Buddhist and Daoist metaphysics in the late Tang and early Northern Song (960-1127). Inner and exterior, substance and function, knowledge and action - complementary opposites, interacting polarities — were valuable to Chinese philosophers.

They naturally used the ancient yin and yang (Yin: feminine, dark, receptive, yielding, negative, and weak) in their philosophy. Yang is a masculine energy that is bright, forceful, creative, positive, and powerful.) The interaction of these opposing poles was thought to be crucial to the processes that produce natural order.

Understanding is crucial. The concept of li and qi is central to Neo-Confucian thinking. Principles are the most common translation of Li. It can be thought of as the underlying principles of all phenomena. The basic pattern of reality is formed by Li. Nothing can exist without a li to support it. This holds true for both human behaviour and the physical universe.

Qi is the vital force and material from which man and the universe are constructed. Qi can also be thought of as energy, however, it is energy that takes up space. It seems as enigmatic ether in its purest form, but when compacted, it transforms into solid metal or rock.

Overview of Neo Confucians Legacy

During the nineteenth century, the emergence of imperial Western powers in East Asia posed an unparalleled threat to the region's Confucian traditions. Never before had East Asia's countries faced a trifecta of military invasion, cultural assault, and infiltration by a powerful foreign culture. 

During the nineteenth and twentieth centuries, opium, firearms, and ideas flooded into Asia, wreaking havoc on the Confucian East Asian domain. The intellectual onslaught was just as strong as the tangible impositions of colonial and semi-colonial regimes, and possibly even more so in the long run. The Confucian Way has suffered more than any other Asian tradition.

Even in the darkest hours of 1911, a substantial renewal movement formed in East Asia in favour of the good that might be regained from Confucianism and other traditions. Along with the revivals of Daoism and Buddhism, a new movement arose in East Asia, dubbed ‘New Confucianism' in English to distinguish it from past Confucian incarnations. New Confucianism has evident origins in the Song, Yuan, Ming, and Qing dynasties' outstanding achievements.

New Confucianism, also known as modern neo-Confucianism, emerged in the 1920s as a strategy to modernise Chinese culture based on old Confucianism by absorbing Western learning. It is divided into four sections: Chinese culture's modern change; its humanistic attitude; its religious meaning; its intuitive method of thinking, which goes beyond logic and eliminates the concept of exclusion analysis.

In conclusion of the article, we have learnt about neo-Confucianism and Zhu Xi philosophy along with the history and teachings of the new Confucianism.