The Research Of Sun Qifeng’s Neo-Confucianism

Sun Qifeng, whose courtesy name was Qitai, and Pseudonym Zhongyuan or Suihan Old Man, was one of the most famous philosophers in the late Ming Dynasty and the early Qing Dynasty. He had been invited11times to work for the Ming and Qing governments, but he refused. Therefore he was known as Sun Zhengjun (Master of Being Invited). Sun Qifeng is a key figure in the history of the Qing Dynasty’s academic history. He is one of the summarists of the Neo-Confucianism of the Ming Dynasty, one of the initiators of the academic studies of the Qing Dynasty, and also one of the advocates of the Han school of classical philology throughout the Qing Dynasty. Noble and patriotic, he set an example for his contemporaries. He spent all his life in studying and teaching. While he lived in the central plains of China, his influence had reached both south and north banks of the Yellow River. Liang Qichao, a prominent figure in the late Qing Dynasty, considered him the key figure of the Northern Neo-Confucianism. Given his contributions, Sun Qifeng, together with Li Yong from Shaanxi and Huang Zongxi from eastern Zhejiang, was known as the three Confucians in the early Qing Dynasty.Having overcoming the sectarian bias, Sun applied a integrative methodology to construct his theory of Neo-Confucianism. Incorporating thoughts of different schools in tradition, especially the ideas proposed by Zhu Xi and Wang Yangming, he eventually put forward his splendid system of Neo-Confucianism by following the principles made by Confucius, and consulting the philosophical concept in Yijing (The Book of Changes). The basis of Sun’s Neo-Confucianism is Heaven, and Heavenly principles are the essence of his theory. He has inherited the traditional theories of Principles and Qi, holding that in the world there are dynamic original material forces as well as principles. Principles, which govern the original forces, are the operating laws of Heaven. He has incorporated such concepts like "Heaven","Heavenly Principles","Taiji","Fatality" and "Heaven Nature" and proposed that Heavenly principles are the Supreme Ultimate, which consists of Yin and Yang. The principles of Yin and Yang determine the state of the original forces, which operate in accordance with Heavenly wills, thus forming all things. Abiding by Heavenly principles, all things are particular, but have the same origin. Human, as a complex, is a smaller world constituting with both original material forces and principles. Therefore, human is the heart of the world. Heavenly principles are contained in the heart of human. This is called the nature. The essence of nature is sincerity. It is shown to be medium when it does not happen, affection when it happens, intelligence when it broadens, and ji when it is between not happening and happening. Ji means the state of being affected. Its beginning is good, and the nature of the world, if combining with the original forces, will be demonstrated as good-evil mixture represented by the nature of the original forces. The whole moving process of the world is so mysterious. Not being able to ascertain or generalize it, Sun called it God. The nature of the world in human mind is his conscience, which can be cognized through the spirit of human mind. The ability in the world of human mind is human instinct. The whole system of this theory is called Dao (way).The bom nature of humans is their conscience which can be perceived. The Confucian scholars have realized their "self-achievement" by perceiving the principles of the heaven and earth. Their ultimate goal is to becoming sages who have the ideal personality we pursue and can unify Heaven and human, thus being able to conduct social enlightenment. Sun considered that, through learning, a common person can become a sage. According to Sun, pursuit of the Dao had been the ultimate goal of human. He believed that "experiencing Heavenly principles" is the "most important matter in the world", and treated "knowing Confucianism" as "the most urgent in human life". He proposed to experience Heavenly principles through spirit of human mind anywhere at any time. The foundation of. his epistemology is "to set up bigger goals", his model "the studies of men below arc felt on high", and his method "to understand the principles that cannot expressed by words through reading books with words". Sun’s opinions on culture can be divided into three part, i.e., of matters, of people, and of selfhood. Self-culture is especially important, which is based on self-supervision. Humans should be careful and resistant to tempt. Once you have the thought, you must be always "respectful" and attentive. Through unifying selfhood and culture, a person thereby can achieve the state of tranquility.Combining the situation in reality, he brought forth a unique theory on inwardness, values and view of life and death. He retreated from politics, lived as a hermit, and taught many students in his life. He was the father of Xiafeng School which influenced the whole Qing Dynasty.