The Reflection Of The Way Of Human Under The Vision Of Human Mind And Nature

On the basis of Confucianism in the Pre-Qin to Han and Tang Dynasties, Neo-Confucianism inherited Confucianism's deep concern and thinking about the way of heaven and the way of human and developed profoundly the idea about the intergration between the way of heaven and human life. At the same time, the discussion about the identity of the core of the way of human and human nature underwent an unprecedented development. Two Chengs, Cheng Hao and Cheng Yi are the real founders of the Neo-Confucianism for their basically identical Neo-Confucianism with their own characteristics. Especially Cheng Yi, due to his rich writing and broad thinking, has a far-reaching impact on future generations. Therefore, on the basis of the research of previous philosophers, this thesis aims to explore the idea of Cheng Yi from the perspective of human nature to be conducive to the research of Neo-Confucianism of his time.This thesis consists six parts.In the introduction to this thesis, first of all, a brief description of the status of two Chengs in Neo-Confucianism and the causes and significance of the research on Cheng Yi himself are given here. Furthermore, from the perspectives of his academic and historical background, the problems which he was facing and which needed solutions are demonstrated here. At that time, Confucianism in the early Song Dynasty was in extremely low state. It is caused by their own decline of the Han and Tang Dynasties' Confucianism on the one hand, on the other hand by the challenges Taoism and Buddhism, in particular the challenges of Buddhism. Therefore, Cheng Yi, like the scholars who were interested in the revitalization of Confucian at that time, reflected on and corrected the defects of the Han and Tang Dynasties' Confucianism and strongly rejected Taoism and Buddhism, at the same time, made efforts to explore and develop the significance of Confucianism itself and set up a unique system with heavenly laws as ontology. The first part of this thesis discusses the view of cosmos of Chen Yi's based on the principle of heaven as the origin of human nature and mind. Although both of the two brothers think that the principle of heaven is the ultimate basis, however, their understanding are different. The principle of heaven of Cheng Hao is incorporated into the natural lively order of the universe, and link up with the Ren. He attached the importance to the unity of the principle and ether. Cheng Yi stressed the major role of the principle. In his vision, the universe is an "principle one and separated different" universe. All things have their principle, but the ultimate is only one,the same things are endowment of nature. On the relations of principle and ether, Cheng Yi stressed that the principle determines the ether. He stressed that the ether campaign is a natural process under the principle. Cheng Yi put a clear exposition to the relationship of ontology and application, " the same origin of substance and function,no difference between visible and hidden."The second part of this thesis tells about Cheng Yi's basic ideas on mind and human nature. Firstly, Cheng Yi come up with the idea that human nature equals priciple, which raises human nature to the level of ontology, thus lifting the lofty value orientation of human nature being good up to the first position. He then introduces the inner talent to solve the problem of evil, setting up the humanity philosophy which combines human nature and talent. This is relevant to human nature. In Cheng Yi's opinion, mind and human nature is consistent in essence, except for some little differences. At first, human nature is more about subject consciousness and subject spirit. Besides, there are differences between minds that have been expressed and mindts that have not been expressed, and also between human mind and Way-mind. About the relation between human nature and passion, Cheng Yi first tells human nature's decisive role to passion, and then tells passion's relevant independence that passion includes good and evil ones and the object-causing nature.The third part of this thesis especially tells about Cheng Yi's method philosophy, which is based on his thought of mind and human nature. Based on the philosophy of ontology of mind and human nature, Cheng Yi thinks that in order to show the principle in a human body, he must get rid of the influence from inner talent by method. In Cheng Yi's view, the method mainly demonstrates in valuing Jing and gathering Yi, approaching things to get principles and acquiring by oneself, valuing Jing and gathering Yi requires that human should control oneself from the internal and external aspects. This includes the inner consistence, a good outlook and a logic and good behavior. Knowing all things means to get in contact with actual things, acquiring the knowledge of the principle of things, especially knowing human value.The fourth part of this thesis tells the final sphere of life Cheng Yi. Upheld Confucian lofty ideals of inner saint and external king. He approved of inner saint as virtue and set up the ideals of external king, in the realm of life in the pursuit of the respected Sagely into Germany, in the ideal set of Wang, a yearning for a sincere passion saints realm. First, he stressed that the priority of virtue, justice attention to the fate of life and life realm. Second, Cheng Yi made inner saint outside toothers, including Qinqin and Zunxian, pay attention to advocated harmonious relations between Jun and Chen. He values the effect of saints to people. Finally, Cheng Yi discussed the unity of saint and principle, showing a perfect saints and noble virtue realm of personality and life.In the conclusion, this thesis briefly summarizes the strong spirit of humanism and deep sense of value ration reflected in Chen Yi's idea. First of all, Chen Yi's humanity Ontology of the mental unity of the principle of heaven and human nature put emphasis on the value and status of human beings in universe. Secondly, his view on human nature emphasized human nature as well as talents and affirmed human beliefs and pursuit of the noble and ideal personality and moral state. Finally, his accomplishment with practical leaning spirit, as well as his noble life realm and his pursuit of value were deeply permeated by the sense of value sense.