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Zhou Dunyi

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Zhou Dunyi
Born1017
Died1073 (age 56)
Occupation(s)Cosmologist, philosopher, writer
EraNeo-Confucianism
RegionChinese Philosophy
SchoolNeo-Confucianism
Zhou Dunyi
Bronze statue of Zhou Dunyi at theWhite Deer Grotto Academy
Traditional ChineseChu đôn di
Simplified ChineseChu đôn di
Birth name
ChineseChu chắc nịch
Courtesy name
ChineseMậuThúc
Posthumous name
ChineseChu liêm khê
In thisChinese name,thefamily nameisZhou.

Zhou Dunyi(Chinese:Chu đôn di;Wade–Giles:Chou Tun-i;1017–1073) was a Chinesecosmologist,philosopher,and writer during theSong dynasty.He conceptualized theNeo-Confuciancosmology of the day, explaining the relationship between human conduct and universal forces. In this way, he emphasizes that humans can master theirqi( "spirit" ) in order to accord with nature. He was a major influence toZhu Xi,who was the architect of Neo-Confucianism. Zhou Dunyi was mainly concerned withTaiji(supreme polarity) andWuji(limitless potential), theyin and yang,and thewu xing(the five phases).

Life[edit]

Born in 1017 inYingdao County,Daozhou prefecture,in present-dayYongzhou,southernHunan,Zhou was originally namedZhou Dunshi.Raised by a scholar-official family, hechanged his namein 1063 to avoid a character in the personal name of the newEmperor Yingzong.[citation needed]

His father died when he was fourteen and he was taken in by his uncle Zheng Xiang. He received his first posting in government through his uncle. Although very active in his civil service career, he never did achieve a high position or get the "Presented Scholar" degree (jinshi). Some of the positions that he held were district record keeper (1040), magistrate in various districts (1046–1054), prefectural staff supervisor, and professor of the directorate of education and assistant prefect (1061–1064). He resigned from his last post one year before he died. He died nearMount LuinJiangxiprovince in 1073. After his death, Zhou was commonly calledZhou Lianxifor a name he adopted in his retirement that honored the Lian stream near his home. He was nicknamed the "Poor Zen Fellow" byCheng Yiand posthumously honored[by whom?]as the "Duke of Yuan" (Yuangong) in 1200.[citation needed]

Descendants[edit]

Zhou Dunyi's offspring held the title of Wujing Boshi (Ngũ kinh tiến sĩ;Ngũ kinh tiến sĩ;Wǔjīng Bóshì).[1][2][3][4]

In 1452 the title of 'Wujing Boshi' was bestowed upon Meng XiwenMạnh hi văn,the 56th generation offspring ofMengzi[citation needed]and upon Yan XihuiNhan hi huệ,the 59th generation offspring ofYan Hui;[citation needed]in 1456-1457 the same was bestowed on Zhou MianChu miện,the 12th generation offspring of Zhou Dunyi, on Chen KerenTrình khắc nhân,the 17th generation offspring of theCheng brothers(Cheng HaoandCheng Yi), in 1539 the same was awarded to Zeng ZhicuiTừng chất túy,the 60th generation offspring ofZeng Can;in 1622 an offspring ofZhang Zaireceived the title and in 1630 an offspring ofShao Yong.[5][6]

Writings[edit]

Taiji Tu Shuo[edit]

The Taijitu of Zhou Dunyi
Zhou Dunyi admiring lotuses by Kaihō Yūsetsu, mid-17th century

TheTaiji Tu Shuo(Thái Cực đồ nói,Explanations of the Diagram of the Supreme UltimateorDiagram Explaining the Supreme Ultimate) was placed at the head of the neo-Confucian anthologyJinsilu(Reflections on Things at Hand) byZhu Xiand Lü Zuqian in 1175. He fused Confucian ethics and concepts from theBook of Changes(I Ching) with Daoist naturalism. He developed a metaphysics based on the idea that "the many are ultimately one and the one is ultimate." This was the first 11th-century Chinese text to argue for the inseparability of metaphysics or cosmology and ethics, as well as the first major Chinese text to explore the concept of thetaijituor "yin-yangsymbol ".

It contained his theory of creation, which can be summarized in the following paraphrase of its first section:

"In the beginning, there was t'ai chi (taiji) (the great ultimate of being), which was fundamentally identical with wu chi (wuji) (the ultimate of non-being). Because of the abundance of energy within t'ai chi, it began to move and thus produced the yang (the positive cosmic force). When the activity of the yang reached its limit, it reverted to tranquility. Through tranquility the yin (the negative cosmic force) was generated. When tranquility reached its limit, it returned to movement (yang). Thus yin and yang generated each other. Then, through the union of the yin and the yang the transformation of both, thefive agents(or elements) of metal, wood, water, fire and earth were brought into being. These five agents are conceived of as material principles rather than as concrete things. They can therefore be considered the common basis of all things. The interaction of the yin and yang through different combinations of the five agents generates all things in a process of endless transformation. "[7]

Zhou Dunyi postulated that human beings receive all these qualities and forces in their higher excellence and, hence, are the most intelligent of all creatures. He also believed that the five agents corresponded directly to the five moral principles ofren(humanity),yi(righteousness),li(propriety),zhi(wisdom), andxin(faithfulness).[citation needed]

Tong Shu[edit]

TheTong Shu(The All-Embracing BookorPenetrating the 'Book of Changes) was a reinterpretation of the Confucian doctrines. It was the basis for ethics in neo-Confucianism. It stated that the sage is a superior man who acts in accordance with the principles of propriety, humanity, righteousness, wisdom, faithfulness, tranquility and sincerity. Sincerity being the basis for moral nature, it can be used to distinguish between good and evil and to perfect oneself.

It spoke of principle, nature, and destiny together, which became three cardinal concepts of Confucian thought. He had a Daoist perspective toward nature. There are stories of Zhou Dunyi loving his grass so much that he would not cut it, reinforcing the concept that humans should appreciate life in nature and the importance of non-action. Zhou Dunyi is known to have said that the best quality of life is that of a pure lotus growing out of dirty waters, where the lotus is the natural equivalent of thenoble person.[citation needed]He is known for pulling many ideas from Daoism, Buddhism and Confucianism.

School[edit]

As depicted in the albumPortraits of Famous Menc.1900, housed in the Philadelphia Museum of Art

Zhou Dunyi had two students who made major contributions to Confucianism: his nephewsCheng YiandCheng Hao.The Cheng brothers studied under Zhou Dunyi only for a short time when they were younger. The brothers moved on to establish the Cheng-Zhu School, which dominated Chinese philosophy for over 700 years. Zhou Dunyi is considered the founding father of that school although there are no references in the Cheng brothers' writings to his contributions.

Zhou Dunyi was a major influence onZhu Xi,who was considered one of the greatest Confucian thinkers since Confucius himself. Zhu Xi was known to have said that Zhou Dunyi was the first great sage of the Song dynasty, particularly for his emphasis on the concept of Wuji.

Though he never had much influence during his lifetime, he was remembered as warm, humane, and kin with the natural world. Many Confucians believed that he embodied the virtue of "authenticity". He had great insight into the Way of Heaven. The first major popularization of thetaijitusymbol is also credited to Zhou Dunyi; this symbol (in an altered form) is now known worldwide as the commonly accepted symbol for the Chinese concepts of yin and yang.

See also[edit]

References[edit]

  1. ^H.S. Brunnert; V.V. Hagelstrom (15 April 2013).Present Day Political Organization of China.Routledge. pp. 494–.ISBN978-1-135-79795-9.
  2. ^"P.494-5. Present Day Political Organization of China".Archived fromthe originalon April 25, 2016.RetrievedApril 17,2016.
  3. ^"Present day political organization of China".Archive.org.
  4. ^Chang Woei Ong (2008).Men of Letters Within the Passes: Guanzhong Literati in Chinese History, 907-1911.Harvard University Asia Center. p. 132.ISBN978-0-674-03170-8.
  5. ^"The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage".The Journal of Asian Studies.55(3): 571. August 1996.
  6. ^Wilson, Thomas A. (1996)."The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage".The Journal of Asian Studies.55(3). Cambridge University Press, Association for Asian Studies: 571.doi:10.2307/2646446.JSTOR2646446.
  7. ^Arrington, 1999, p. 46

Sources[edit]

  • Adler, Joseph A."Zhou Dunyi: The Metaphysics and Practice of Sagehood".In Wm. Theodore de Bary and Irene Bloom, eds.,Sources of Chinese Tradition,2nd ed., vol. 1 (NY: Columbia University Press, 1999), ch. 20.
  • Arrington, R. (1999).A Companion to the Philosophers.Massachusetts, Blackwell Publishers Ltd.
  • Berthrong, J (1998).Transformations of the Confucian Way.Boulder, Westview Press.
  • Chan, Wing-tsit (1986).Neo-Confucian Terms Explained.New York, Columbia University Press.
  • Chen, Keming and Weng, Jindun "Zhou Dunyi".Encyclopedia of China(Philosophy Edition), 1st ed.
  • Gedalecia, D (1974). "Excursion Into Substance and Function."Philosophy East and West.vol. 4, 443–451.
  • Yao Xinzhong (2003).Encyclopedia of Confucianism,1st ed. London, RoutledgeCurzon.
  • "Zhou Dunyi." Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. 17 Oct. 2008Britannica Academic

External links[edit]

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