"reason Yi Fen Shu" Philosophy Of Zhu Xi's Philosophy

Chu Hsi who lived in the Nan Song Dynasty is the worldwide famous philosophy. The works expounding his thoughts are prolific. How to access to his profound thoughts?Many old and current wise persons have proposed a few kinds of ways. This paper is in an attempt to put a new way of understanding the philosophy of Chu from the angle of "universality and particularity".First, the paper shows the contents of "universality and particularity "and clarifies the ethical implication, metaphysics and theory of practice in it.The puting forward of "Universality and particularity" is the result of differentiating Confucian benevolent love and Mohist universal love. Hence it has ethical implication from the beginning it being put forward. Cheng Yi insists the Confucian theory that love should be different towards different objects. To praise the theory of "people and I are the offsprings of the same parents and objects are my partners" highly, Cheng adds the content of "particularity" and holds that Mohist universal love has two foundations and pays no attention to people's roles in practice. From then on, "universality and particularity" becomes into the standard of Confucian benevolent love. In the course of interpreting the concept of "two foundations and nothing different", there are two sides in its meaning. On one side, there are two ways of interpreting the concept of "two foundations" .On the other side, Mohist don't ignore the righteousness in fact but it is external.Because ethical morality can be closed to metaphysics and "universality" and "particularity" can refer to the problem of noumenon and appearance, "universality and particularity" goes into the area of metaphysics from the ethical angle. In Chu Hsi's thoughts, "universality and particularity" has the implication of within shapes running through above shapes, which exceeds 《Xi Ming》 .Thus Chu develops it from the ethical proposition to the typical metaphysics proposition from the crosswise and lengthwise ways. We can see the following from the studies that Chu reveals the metaphysics implication of "universality and particularity" beginning with the differences about above shapes and within shapes. But Chen Liang, a contemporaneous thinker, doubts Chu's thoughts and holds that Chu makes a mistake about within shapes and above shapes' confrontation. In fact, the relationship of within shapes and above shapes in Chu's understanding is not a kind of confrontation but running-through. He affirms they not only come apart but also dependent on each other. For their separation, the principleof above shapes has transcendence. For their dependence, the principle of above shapes is not outward and above but inherent in the area of phenomena .Since objects are different, their ways of showing themselve are different as well, and it be called "particularity" .Nevertheless , the essence of all kinds of appearance base on the same metaphysics principle. Thus the relationship of "universality" and "particularity" is a kind of linking between within and above shapes, and both transcendence and innerness. From the above, we can concludes that the thought that expounds Chu's "universality and particularity" from the entirety and part doesn't accord to Chu's real thoughts completely.Chinese philosophy centers on "life" and makes the issue of noumenon and phenomena turn into the discuss of noumenon and theory of practice. Hence, "universality and particularity" about the issue of noumenon and phenomena also includes the implication of theory of practice. Because Li Yanping (Chu Hsi's teacher) pays much attention to "particularity", he proposes the idea that what is difficult is not in the principle's universality, but in particularity. Under the guide of Li, Chu Hsi starts his exploration about the way of achieving a sage of Confucian from understanding ((Lun Yu? .From the studies, we can get firstly that the commonness of Chu and Li about particularity is that realizing the principle is just in the course of "taking on one's role fully,fathering the country and managing the whole world": secondly, the difference is that Li pays more attention to the inner certification of "particularity" and has the character of extensive knowledge.Secondly, the paper carries out and studies the concept of "universality and particularity" in Chu's philosophy and divides the concept into two parts which are composition and realization of the principles world.Under the guide of the above, Chu succeeds the idea of Cheng Yi about "sage's foundation is Tian", and develops the principles world which is invisible but in which there are principles and creates things.We can get the folio wings from the studies:First, the noumenon of principle has some specialties such as transcendence, innerness and spontaneity. It rules the "ChT(ether) of within shapes, and displays itself naturally among the creation of universal things.Secondly, the development of the principle world is in the way of the Tian being rationalized. During this course, Chu firstly points out the Tian has three implications .which are "spontaneity", " principle" and "ruler". Among these implications, the thought that Tian is principle is the novelty of Chu. And under this view, the facet of anthropomorphized God in Tian's meaning is reduced. Secondly, the course of rationalization begins with the understanding of the concept of "Tai-chi". ChuHsi succeeds the idea of Wang Bi that "Tai-chi" is the noumenon and uses "principle" to interpret "Tai-chi" .Thus he develops a world of above shapes which is invisible but has principles. But this construction is not purely a process of logical reasoning but also has the moral character of "utmost virtue and goodness". Thirdly, Chu Hsi succeeds the way of Cheng Yi which discuss Tian in the meaning of "creation" and Chu affirms the universe is full of vitality. But he doesn't limit his idea to the life realization of the organic universe but concentrates on the metaphysical basis of it. The word "heart" in the proposition of "the heart of sky and earth creating things" which Chu talked about has not only transcendent but also spontaneous. For the transcendence, the heart rules the continuous creation of universal things. For the spontaneity, the course of creation is carried out naturally. Therefore, we can concludes that the thoughts understanding the concept "heart" of Chu from the contemplation and purpose don't coincide with Chu's thoughtsBesides, Chu Hsi expounds the concept "Tai-chi" , " Wu>chi"and or so philosophically following the idea of "universality and particularity". He believes "to achieve and utmost" about the exegesis of "Ji" is much better than "mean" and the former embodies the noumenon of Tai-chi 's transcendence. Though old sages but the spirit of do not speak the concept "Tai-chi" "invisible and principle" is in the thoughts of the earlier and later sages.On the basis of corresponding to the thought that regulative is very difficult Chu Hsi discusses how to realizes a person's essence and a harmonious and ideal world. From the angle of regarding the person as human being, he thinks that each man has the mind agreeing with "Li"(principle) and it is the inner foundation. Under ideal condition the mind agree with "Li" but they does not unite in real sense, so in order to combine the two into one every one should carry out the practice of moral and study reverently. In this means Chu Hsi thinks that saint has perfect moral and knowledge and he draws a conclusion that there is much difficulty to be a saint. Through researching, I think that:First, Chu Hsi talks about "Xing" from the angle of "Li", and draw the conclusion that "Xing is just Li". From this way, he finds the basis why people can be moral. Chu Hsi also talks about "Xing" from the angle of "Chi"(matter), he concludes that different people are born with different "Chi",so "the nature of Heaven and Earth" shows differently in different people, and forms different "physical nature" which shows to be moral or immoral. The relationship between "Xing" and "Chi", "the nature of Heaven and Earth" and "matter" presents a spirit of "universality and particularity" which runs through within and above shape, and is both transcendent and inherent.Second,"Congenital form" which is inherent in one's mind provides all things with transcendent basis, and make it possible that Mitid and "Li" are consilient.Theprinciples which are showed in all kinds of things provide inherent basis for "Congenital form" to show itself, so it is necessary to study all the principles which are showed in all kinds of things.Third, if we want that the Mind and the "Li" are consilient, we must be reverent to any thing and try our best to study the principles of all things. Through this way, on one hand, we can get rid of the eclipse of our inherent "Li" which is caused by excessive lust,and on the other hand, we can see into the "Li" which is also the ontology of things from the different principles of things, and make progress in our morality and knowledge at the same time.Forth,the saint in Chu Hsi's mind is the saint who has great mission and advanced bourn, and is also the saint with internal dharma and exterior intelligence.As a result, Chu Hsi thinks we can not turn into a saint in short time, so it is difficult to turn into a saint.