Study On CaoDuan's Theory Of Neo-Confucianism

Cao Duan, whose courtesy name Zhengfu, also called Mr.Yue-chuan by scholars, is a famous thinker in the early Ming dynasty. Owing to his contributions to the Neo-Confucianism, he was honored as the No.1 among all the Neo-Confucian scholars at the beginning of Ming dynasty. Therefore, he is very important in Neo-Confucian history. However, his ideas have not caught a proper attention for various reasons. His obscurity does not commensurate with his academic status in history nor is conducive to the in-depth study of Neo-Confucianism as a whole.In order to further study his ideas, I select "The studies of Cao Duan's Neo-Confucianism" as my doctoral dissertation topic on the basis of previous studies. This paper attempts to do research on it in the following six major parts. The six parts consist of introduction, the re-construction of the view of heaven-human under the vision of Neo-Confucianism, a new interpretation on the source of the theory of the heart-mind and nature, the transition from innate heart-mind and nature to the actual and then to the ideal state, a general regard to the universe and ultimate humanity concern, Conclusion.The Introduction includes three following aspects: critical conclusion of previous academic research and the purpose of writing this paper; cultural background; Cao 's study experience, Cao's life, and Cao's writings.The first part, critical conclusion of previous academic research, is a review and an assessment of all the researches on Cao Duan's ideas since the Ming Dynasty. This paper points out that the research on Cao Duan's ideas began in the Ming Dynasty. Some scholars have given us a presentation of his life, his study career and his thinking in the form of works, chronicles and essays. Thus, we have materials for further research.In the 20th century, especially in recent decades, with the development of academic study and the increasingly widespread Neo-Confucian studies, academics have put forward many valuable viewpoints in published works, papers and master's thesis. Although scholars have made different comments according to their own understanding and academic horizon, there are few works which make comprehensive research on Cao Duan's ideas. Some scholars compare his ideas with those of other philosophers; others choose a particular aspect to analyze or elucidate his thinking. Their researches on him mostly serve as a foreshadowing or a contrast of their research on other thinkers. Those researches tend to be simplistic. It is a pity that Cao Duan, the No. 1 among all the New-Confucian scholars at the beginning of Ming Dynasty, has not been fully appreciated.Cultural background. A lot of historical materials show that in the early Ming Dynasty, after Song, Yuan two generations of development, the theoretical system of Confucianism was in some degree complete. 'All the scholars of early Ming dynasty were followers of Zhu Xi". At that time, most scholars inherited former Confucianism and just gave some specific original ideas in correspondence to historical background. Therefore, it is very important for us to have a thorough understanding of Confucianism in Song and Yuan Dynasties to make deep research on neo Confucianism in the early Ming Dynasty and CaoDuan's ideas. The second part of the introduction includes the development and evolution of Neo-Confucianism, Cheng Zhu's authoritarian Neo-Confucianism and Zhu Lu's influence on academy in the early Ming dynasty to demonstrate the historical and academic background of Cao Duan.CaoDuan's study experience, life and writingsFor a thinker, his academy is not only a product of the times, but also has its own unique characteristics. It is acknowledged by more and more scholars who have understood the essence of Chinese philosophy and life philosophy that one's academy is inextricably linked with his personal life experiences and his life understanding. Therefore, the third part of the introduction, focusing on his real life, is a new summary of Cao Duan's academic origins and evolution and his main life experiences.The first chapter of this paper discusses the re-construction of the unity of heaven and human under the perspective of Neo-Confucianism.This chapter is divided into the following three parts: First, awareness of the times problems; Second, the re-interpretation of the ultimate foundation of universe; Third, the reconstruction of the overall picture of the universe and human beings.First, awareness of the times issues. Neo-Confucianism in the early Ming, following Cheng & Zhu's(Zheng Yi and Zhu Xi) Neo-Confucianism, deeply influenced by Zhu Lu's(Zhu Xi and Lu Jiuyuan) ideas and Buddhism and Taoism, shows a variety of ideas while maintaining the original style of Neo-Confucianism. Cao Duan is famous for being faithful to Neo-Confucianism in the Song dynasty. In this particular period of history, he naturally establishes his theoretical system based on the academic ideas at that time. Therefore, the first part of this chapter tells where Cao Duan's awareness of times problems lies. It includes three parts: his deep understanding of Cheng Zhu's authoritarian place in the early Ming dynasty's neo Confucianism; his reflection on Zhu Lu' academic thoughts; his reaffirmation of the value of Confucianism under the circumstances of prevalent Buddhism and Taoism. It also points out why the first part of his theoretical system is about the reconstruction of the overall picture of the universe and human beings. The reason is his awareness of times problem.Second, the re-correction and establishment of the ultimate source of universe. This thesis points out that Cao establishes his theoretical system with Taiji(the Great Ultimate) and li(principle) as the ultimate categories and gives a theoretical definition of his system in two respects. One is about Taiji and li. The other is about Taiji's motion and stillness. Taiji and li are the ultimate basis of his theoretical system. Taiji(or li) and Yin & Yang are not divided into two parts, but a unity with the former belongs to metaphysics while the later to physics. The concept of motion and stillness is the innate nature of Taiji, with an ontological and creating meaning. On this basis, this thesis points out that Cao Duan inherits and transcends Zhu Xi's related views. Even though it does not perform well in the reasonability of facts, it does in the reasonability of value. It is a good reflection of Neo-Confucian hermeneutics full of speculation, different from the Exegesis of the Classics in the Han and Tang dynasties.Third, the re-construction of the unity of heaven and human.This part discusses about cosmology and the re-construction of the unity of heaven and human based on the idea of "one heavenly principle and different reflections". Above all, this thesis gives a summary of the origins of "one heavenly principle and different reflections". One is original Confucianism, the other is Buddhism. After fully elucidated by Cheng Yi, Yang Shi and Zhu Xi, etc. this idea became philosophy areas to describe the relationship between the general and the individual. Secondly, from the perspective of Taiji, this thesis discusses about the re-construction of "one heavenly principle and different reflections" that the variety of things together root in Taiji. It points out that the existence and change of anything have the ultimate source -Taiji, that is, the ultimate principle; that everything has its own Taiji individually, up to which things reflect their particular life, that is, different reflections. All things connect with each other into an orderly and harmony unity full of producing and reproducing.In Chinese philosophy, especially in Neo-Confucianism, the purpose of proposing metaphysical views is to provide a philosophical basis for the pursuit of value. Therefore, this thesis interprets Cao Duan's ideas of heart-mind and human nature from the perspective of Neo-Confucianism.This thesis holds that Cao Duan's Neo-Confucianism is essentially a comprehensive value system of philosophy and culture based on human nature.In the second chapter, a new interpretation of the humanity foundation of Neo-Confucianism from the perspective of Cao Duan received.This chapter is divided into the following three respects: the origins of Confucian theory of heart-mind and human nature; the definition of the concept of heart-mind; the development of the theory of Confucian thought.â… , the origins of Confucian heart-mind and human nature. The history of the development of the theory of human nature in Chinese philosophy is described here. Cao Duan's theory of humanity is based on the theory of humanity in the Pre-Qin, the Han and Tang dynasties and the Song and Yuan dynasties and in particular absorbs Zhou Dunyi, Zhang Zai, Zhu Xi and others' related theories.â…¡, the definition of the concept of heart-mind. A clear definition of humanity in Cao Duan' thought is expressed here. He always regards humanity as the essence of heart-mind, but actually he means the innate heart-mind is but principle, which is similar to Zhu Xi's content of heart-mind, and obviously different from that of Lu Jiuyuan.â…¢, the development of the theory of Confucian thought. This paper delivers the philosophical connotation of Cao's idea of heart-mind and human nature from the angles of the nature endowed by heaven and temperament, the heart-mind of Dao and that of human being. Cao believes that the nature endowed by heaven is pure and utmost good, while actually human being also is endowed with Qi in particular, namely temperament. In addition, influenced by outer factors, human being cannot keep their pure nature, and show their temperament which departing from the nature endowed by heaven. The temperament appears to be the desire and evil. The heart-mind of Dao is but rites which regulate and restrict human desire. As for the distinction of the heart-mind of Dao and of temperament, Cao points out that when the innate heart-mind is unmoved, it is pure, while it may appears to be not in conforming with the Mean when it moves.The above mentioned is Cao's idea of the origin and reality of the innate nature. And his Neo-Confucian theory aims to advance the ideal value of human life based on the ideal state of human nature. So, he set forth his theory of training and other ideas.Based on the social reality in the real evil comes from human nature is the temperament of a clear understanding of, and special attention Cao end of the cultivation efforts of concentric, mental stress of the effort to build on the metaphysical meaning of the philosophy of concentric theory of its efforts to pass on the corresponding finally speaking out clearly to highlight displayed. In Neo-Confucianism, the idea school and the heart-mind school differ in their training ways owing to their different theoretical ultimate basis. When it comes to the Yuan dynasty influenced by the thought of Zhu Lu (Zhu Xi and Lu Jiuyuan), the idea school integrate the two kinds of theories of training until the Ming dynasty. So does Cao Duan as a scholar of the idea school.Chapterâ…¢begin with innate heart-mind, it comes to the actual transition and then to the ideal state. Focus on the theory of training.In Neo-Confucianism, the school of jurisprudence and heart were due to the ultimate basis that different, resulting in their efforts into on the fundamental distinction. Generally speaking, the Neo-Confucianism to Jijing poor rationale for the work, Lu and Wang innate heart-mind of the invention is to work. But physical development to the early Ming dynasty, Zhu will be by land and the impact of thought, physical effort Way home and will also have two of the trend is Cao Duan.â… , a detailed exposition of this paper-Cao is based on respect, experience in the no-desire," as the core philosophy of work Approach Road, meaning that it is not only a former Confucian thinking of the inheritance and development, but also at the end of Cao thinking of the concentrated expression.Next, sectionâ…¡to make efforts to solve the CAO-concentric the primary means of cultivation efforts - accomplishing the idea and cultivating heart-mind. The former is inherited from Cheng Yi's idea "cultivation with respect" while the later come from Zhu Xi's "accomplishing the idea with respect". It stresses on the cultivation of human consciousness of independence and self-discipline, requiring human being to keep respect and cautiousness to do everything. This undoubtedly is in Gewuzhizhi (get into the things and attain the knowledge) of Neo-Confucianism, a King of the main draw and a method of use; heart of the matter that the value inherent in a conscientious attitude to do mental work, and fully established and a "heart" of the key role demonstrate the value of rational awareness of, and consciously maintain the integrity and moral life harmony is obviously Lu's invention innate heart of the effort the approach roads.Cao's theoretical thinking-the ultimate goal is to continue to achieve the ideal individual life, society and the harmonious unity of heaven and human being. Based on the theory of training above, Cao advances his ultimate goal expressed in the following chapter.In this paper, the fourth chapter discusses the ultimate humanity concern and cosmos. Cao Duan with a deep sense of responsibility and a sense of Confucian scholars, is an advocate of the realm of the saints with both realms. This chapter is divided into the following three elements: individual personality of expectations, social ideal vision of Heaven and the pursuit of harmony. This is consistent advocate of Confucianism "into others, into objects", "Heaven and Earth" of the expansion of state doctrine, the jurisprudence of the strong humanities content.I, the individual personal expectations. Cao discussed the characteristics of the times-quite-state said. Beginning of the Ming Dynasty, because of the impact of the social atmosphere at that time, Buddhism, the second in the negative in the community playing an increasingly prominent role, making Confucian thinking to a certain extent, to play its effectiveness. In order to save the ailment, Cao-first theoretical connotation and social point of view of both a Buddhist doctrine realm of critical spare no effort. Next, that is, to end Cao Confucian scholars posture provide people with a can and learn from the model of the ideal - "benefactor" level. In this realm, and the universe things are closely related to a "look" as a whole. Nobody should be in pursuit of the rich and the not-your life longing for the goal but should be the noble spiritual and moral behavior, that is, the hole Yen Le. In Neo-Confucianism, cultivation physical, mental, moral realm is not to raise the achievements of individuals alone, more importantly, in order to transform the society life, the eyes of the achievements of their social ideal. â…¡, the vision of an ideal society. This thesis discusses about Cao Duan social ideal with the way of internal sage and external king as the objective. His ideal attaches importance to inner moral value as well as external value of administering the country, committed to the harmony and integration of both. It means that Confucianism scholars in reality as the heroes achieving the social ideal, are required to possess noble character and the realm of saints. More importantly, they should be bold and powerful in practice, fearing no authority. Therefore, Cao Duan's social ideal is not the pursuit of individual fame but the social order and the ultimate goal of the integration of heaven and human being, which embodies his pursuit of harmony between heaven and human being.Sectionâ…¢, the pursuit of harmony between heaven and mankind. This thesis points out that Cao Duan thinks that the highest level of sage realm is to participate in the generating things of heaven and earth. One who reaches this level should not only have a thorough understanding of all the phenomena in the world and their reasons from his heart, but also actively devote his life to the world, encouraging it develop orderly and harmoniously with historical responsibility, boldness and a sense of mission characteristic of Confucianism.By discussing Cao's abundant theory, this paper makes a further summary as a conclusion, pointing out Cao's position in academic history and his contribution: Cao delivers his new research on the relation of heaven and human being based on Zhu Xi's thought; Cao inherits and advances Cheng Zhu's idea, and makes a great contribution to the development of the idea school. This is a reflection of the trend of the contemporary era when inheriting tradition is more important than theoretical innovation.In conclusion, this paper holds that Cao's thought of the idea school is the result of development of the idea school, and exerts a significant influence on our academic research, so it is worthy of studying nowadays.All the materials quoted here about Cao Duan are from Collections of Cao Duan's Works punctuated by Wang Binglun, published in 2003 by Zhong-hua publishing company. There are too many quotations so that their notations are put in the pages while the others are put below.