Neo-Confucianism

The intellectual activities of the Sung dynasty (960 to 1279) gave rise to a new system of Confucian thought based on a mixture of Buddhist and Taoist elements; the new school of Confucianism was known as Neo-Confucianism. The scholars who evolved this intellectual system were themselves well versed in the other two philosophies. Although primarily teachers of ethics, they were also interested in the theories of the universe and the origin of human nature.

Neo-Confucianism branched out into two schools of philosophy. The foremost exponent of one school was Chu Hsi (1130-1200), an eminent thinker second only to Confucius and Mencius in prestige, who established a new philosophical foundation for the teachings of Confucianism by organizing scholarly opinion into a cohesive system. According to the Neo-Confucianism system Chu Hsi represented, all objects in nature are composed of two inherent forces: li, an immaterial universal principle or law; and ch'i, the substance of which all material things are made. Whereas ch'i may change and dissolve, li, the underlying law of the myriad things, remains constant and indestructible. Chu Hsi further identifies the li in humankind with human nature, which is essentially the same for all people. The phenomenon of particular differences can be attributed to the varying proportions and densities of the ch'i found among individuals. Thus, those who receive a ch'i that is turbid will find their original nature obscured and should cleanse their nature to restore its purity. Purity can be achieved by extending one's knowledge of the li in each individual object. When, after much sustained effort, one has investigated and comprehended the universal li or natural law inherent in all animate and inanimate objects, one becomes a sage.

Opposed to the li (law) school is the hsin (mind) school of Neo-Confucianism. The chief exponent of the hsin school was Wang Yangming (1472-1529), who taught the unity of knowledge and practice. His major proposition was that "apart from the mind, neither law nor object" exists. In the mind, he asserted, are embodied all the laws of nature, and nothing exists without the mind. One's supreme effort should be to develop "the intuitive knowledge" of the mind, not through the study or investigation of natural law, but through intense thought and calm meditation.