Neo-Confucianism - Wikipedia Neo-Confucianism From Wikipedia, the free encyclopedia Jump to navigation Jump to search This article is about a movement developed during the Song and Ming dynasties. For a movement that emerged in the 20th century, see New Confucianism. Neo-Confucianism Traditional Chinese 宋明理學 Simplified Chinese 宋明理学 Literal meaning "Song-Ming [dynasty] rational idealism" Transcriptions Standard Mandarin Hanyu Pinyin Sòng-Míng lǐxué Gwoyeu Romatzyh Sonq-Ming liishyue Wade–Giles Sung4-Ming2 li3-hsüeh2 IPA [sʊ̂ŋ mǐŋ lìɕɥě] Yue: Cantonese Yale Romanization Sung-Mìhng léih-hohk Jyutping Sung3-Ming4 lei5-hok6 Southern Min Tâi-lô Sòng-Bîng lí-ha̍k Part of a series on Confucianism Early history Spring and Autumn period Confucius Warring States period Mencius Xunzi Western Han Dong Zhongshu Gongsun Hong Fundamental concepts Tian Ren Yi Li Xiao Zhong Schools Neo-Confucianism New Confucianism Taigu school Hermeneutic schools: Old Texts New Text Confucianism Confucianism by country Confucianism in Indonesia Confucianism in the United States Korean Confucianism Japanese Confucianism Confucian texts Ruzang Four Books: Analects Doctrine of the Mean Great Learning Mencius Five Classics: Classic of Poetry Book of Documents Book of Rites Yijing Spring and Autumn Annals Other: Interactions Between Heaven and Mankind Organization Confucian ritual religion Temple of Confucius Confucian churches and sects: Holy Confucian Church Indonesian Confucian Church Universal Church of the Way and its Virtue Phoenix churches Xuanyuanism Shengdao v t e Neo-Confucianism (Chinese: 宋明理學; pinyin: Sòng-Míng lǐxué, often shortened to lixue 理學) is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, and originated with Han Yu and Li Ao (772–841) in the Tang Dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi. Neo-Confucianism could have been an attempt to create a more rationalist and secular form of Confucianism by rejecting superstitious and mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han Dynasty.[1] Although the neo-Confucianists were critical of Taoism and Buddhism, the two did have an influence on the philosophy, and the neo-Confucianists borrowed terms and concepts. However, unlike the Buddhists and Taoists, who saw metaphysics as a catalyst for spiritual development, religious enlightenment, and immortality, the neo-Confucianists used metaphysics as a guide for developing a rationalist ethical philosophy.[2][3] Contents 1 Origins 2 Philosophy 3 Schools 3.1 Two-school model vs. three-school model 3.2 Cheng-Zhu school 3.3 Lu–Wang school 4 Neo-Confucianism in Korea 5 Neo-Confucianism in Japan 6 Neo-Confucianism in Vietnam 7 Bureaucratic examinations 8 Confucian canon 9 New Confucianism 10 Prominent neo-Confucian scholars 10.1 China 10.2 Korea 10.3 Japan 10.4 Vietnam 11 References 12 Sources 13 External links Origins[edit] Bronze statue of Zhou Dunyi (周敦颐) in White Deer Grotto Academy (白鹿洞書院) Neo-Confucianism has its origins in the Tang Dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of the neo-Confucianists of the Song Dynasty.[2] The Song Dynasty philosopher Zhou Dunyi (1017–1073) is seen as the first true "pioneer" of neo-Confucianism, using Daoist metaphysics as a framework for his ethical philosophy.[3] Neo-Confucianism was both a revival of classical Confucianism updated to align with the social values of the Song dynasty and a reaction to the challenges of Buddhist and Daoist philosophy and religion which emerged during the Zhou and Han dynasties.[4] Although the neo-Confucianists denounced Buddhist metaphysics, Neo-Confucianism did borrow Daoist and Buddhist terminology and concepts.[2] One of the most important exponents of neo-Confucianism was Zhu Xi (1130–1200), his teachings were so influential that they were integrated into civil-service examination from approximately 1314 until 1905.[5] He was a rather prolific writer, maintaining and defending his Confucian beliefs of social harmony and proper personal conduct. One of his most remembered was the book Family Rituals, where he provided detailed advice on how to conduct weddings, funerals, family ceremonies, and the veneration of ancestors. Buddhist thought soon attracted him, and he began to argue in Confucian style for the Buddhist observance of high moral standards. He also believed that it was important to practical affairs that one should engage in both academic and philosophical pursuits, although his writings are concentrated more on issues of theoretical (as opposed to practical) significance. It is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era (1070), Wang Yangming (1472–1529) is commonly regarded as the most important Neo-Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy. There were many competing views within the neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol (Taijitu). A well known neo-Confucian motif is paintings of Confucius, Buddha, and Lao Tzu all drinking out of the same vinegar jar, paintings associated with the slogan "The three teachings are one!" While neo-Confucianism incorporated Buddhist and Taoist ideas, many neo-Confucianists strongly opposed Buddhism and Taoism. Indeed, they rejected the Buddhist and Taoist religions. One of Han Yu's most famous essays decries the worship of Buddhist relics. Nonetheless, neo-Confucian writings adapted Buddhist thoughts and beliefs to the Confucian interest. In China neo-Confucianism was an officially recognized creed from its development during the Song dynasty until the early twentieth century, and lands in the sphere of Song China (Vietnam, Korea and Japan) were all deeply influenced by neo-Confucianism for more than half a millennium. Philosophy[edit] Neo-Confucianism is a social and ethical philosophy using metaphysical ideas, some borrowed from Taoism, as its framework. The philosophy can be characterized as humanistic and rationalistic, with the belief that the universe could be understood through human reason, and that it was up to humanity to create a harmonious relationship between the universe and the individual.[6] The rationalism of neo-Confucianism is in contrast to the mysticism of the previously dominant Chan Buddhism. Unlike the Buddhists, the neo-Confucians believed that reality existed, and could be understood by humankind, even if the interpretations of reality were slightly different depending on the school of neo-Confucianism.[6] But the spirit of Neo-Confucian rationalism is diametrically opposed to that of Buddhist mysticism. Whereas Buddhism insisted on the unreality of things, Neo-Confucianism stressed their reality. Buddhism and Taoism asserted that existence came out of, and returned to, non-existence; Neo-Confucianism regarded reality as a gradual realization of the Great Ultimate... Buddhists, and to some degree, Taoists as well, relied on meditation and insight to achieve supreme reason; the Neo-Confucianists chose to follow Reason.[7] The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li." Schools[edit] Neo-Confucianism was a heterogeneous philosophical tradition, and is generally categorized into two different schools. Two-school model vs. three-school model[edit] In medieval China, the mainstream of neo-Confucian thought, dubbed the "Tao school", had long categorized a thinker named Lu Jiuyuan among the unorthodox, non-Confucian writers. However, in the 15th century, the esteemed philosopher Wang Yangming took sides with Lu and critiqued some of the foundations of the Tao school, albeit not rejecting the school entirely.[8] Objections arose to Yangming's philosophy within his lifetime, and shortly after his death, Chen Jian (1497–1567) grouped Wang together with Lu as unorthodox writers, dividing neo-Confucianism into two schools.[9] As a result, neo-Confucianism today is generally categorized into two different schools of thought. The school that remained dominant throughout the medieval and early modern periods is called the Cheng-Zhu school for the esteem it places in Cheng Yi, Cheng Hao, and Zhu Xi. The less dominant, opposing school was the Lu–Wang school, based on its esteem for Lu Jiuyuan and Wang Yangming. In contrast to this two-branch model, the New Confucian Mou Zongsan argues that there existed a third branch of learning, the Hu-Liu school, based on the teachings of Hu Hong (Hu Wufeng, 1106–1161) and Liu Zongzhou (Liu Jishan, 1578–1645). The significance of this third branch, according to Mou, was that they represented the direct lineage of the pioneers of neo-Confucianism, Zhou Dunyi, Zhang Zai and Cheng Hao. Moreover, this third Hu-Liu school and the second Lu–Wang school, combined, form the true mainstream of neo-Confucianism instead of the Cheng-Zhu school. The mainstream represented a return to the teachings of Confucius, Mengzi, the Doctrine of the Mean and the Commentaries of the Book of Changes. The Cheng-Zhu school was therefore only a minority branch based on the Great Learning and mistakenly emphasized intellectual studies over the study of sagehood.[10] Cheng-Zhu school[edit] Main article: Cheng-Zhu school Zhu Xi's formulation of the neo-Confucian world view is as follows. He believed that the Tao (Chinese: 道; pinyin: dào; lit. 'way') of Tian (Chinese: 天; pinyin: tiān; lit. 'heaven') is expressed in principle or li (Chinese: 理; pinyin: lǐ), but that it is sheathed in matter or qi (Chinese: 氣; pinyin: qì). In this, his system is based on Buddhist systems of the time that divided things into principle (again, li), and function (Chinese: 事; pinyin: shì). In the neo-Confucian formulation, li in itself is pure and almost-perfect, but with the addition of qi, base emotions and conflicts arise. Human nature is originally good, the neo-Confucians argued (following Mencius), but not pure unless action is taken to purify it. The imperative is then to purify one's li. However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma. Different neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu (Chinese: 格物; pinyin: géwù), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world. Lu–Wang school[edit] Main article: Lu–Wang school Wang Yangming (Wang Shouren), probably the second most influential neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart-mind, there is no better place to seek than within oneself. His preferred method of doing so was jingzuo (Chinese: 靜坐; pinyin: jìngzuò; lit. 'quiet sitting'), a practice that strongly resembles zazen or Chan (Zen) meditation. Wang Yangming developed the idea of innate knowing, arguing that every person knows from birth the difference between good and evil. Such knowledge is intuitive and not rational. These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga, who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought (Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for the radical political actions of low ranking samurai in the decades prior to the Meiji Ishin (1868), in which the Tokugawa authority (1600–1868) was overthrown. Neo-Confucianism in Korea[edit] Part of a series on the Culture of Korea History People Demographics of South Korea / Demographics of North Korea Diaspora South Korean nationality law / Nationality Law(DPRK) Languages History Dialects North-South differences Phonology Grammar Honorifics Hangul Traditions Philosophy Etiquette Marriage Funerals Tea ceremony Masks Kisaeng Hanjeungmak / Jjimjilbang Court music Clothing Mythology and folklore Mythology folklore Cuisine Gimbap Patbingsu Bibimbap Seolleongtang Kimchi Korean fried chicken Tteok Banchan Gochujang Doenjang Anju Makgeolli Soju Soups Stews Noodles Barbecue Festivals Korean New Year National Liberation Day Chuseok Religion Shamanism Taoism Buddhism Neo-Confucianism Cheondoism Christianity Unification Church Art Calligraphy Buddhist art Paintings Flower arrangements Gardens Jade carving Knotting Pottery and porcelain Pagoda Literature Hyangga Sijo Chinese-language literature Sinsoseol North Korean literature / South Korean literature Manhwa Poetry Music and performing arts Music Performing arts Dancing Fan dancing Traditional oral literature Mass Games Korean revolutionary opera Media Cinema Internet censorship / Internet censorship in North Korea Cinema of South Korea / Cinema of North Korea Music of South Korea / Music of North Korea Chosun Ilbo / Donga Ilbo / JoongAng Ilbo / Hankook Ilbo / Kyunghyang Shinmun / The Hankyoreh KBS1 / KBS2 / MBC / EBS / SBS Nate / Naver / Daum / Cyworld Propaganda K-pop / K-drama Sport Martial arts Video games / Esports Monuments World Heritage Sites Architecture Fortress National symbols of Korea Flag Coat of arms National symbols of North Korea National symbols of South Korea Organisations Ministry of Culture, Sports and Tourism List of museums in North Korea v t e Further information: Korean Confucianism Further information: Political factions in Joseon Dynasty In Joseon Korea, neo-Confucianism was established as the state ideology. The Yuan occupation of the Korean Peninsula introduced Zhu Xi's school of neo-Confucianism to Korea.[11][12] Neo-Confucianism was introduced to Korea by An Hyang during the Goryeo dynasty.[citation needed] At the time that he introduced neo-Confucianism, the Goryeo Dynasty was in the last century of its existence and influenced by the Mongol Yuan dynasty.[citation needed] Many Korean scholars visited China during the Yuan era and An was among them. In 1286, he read a book of Zhu Xi in Yanjing and was so moved by it that he transcribed the book in its entirety and came back to Korea with it. It greatly inspired Korean intellectuals at the time and many, predominantly from the middle class and disillusioned with the excesses of organized religion (namely Buddhism) and the old nobility, embraced neo-Confucianism. The newly rising neo-Confucian intellectuals were leading groups aimed at the overthrow of the old (and increasingly foreign-influenced) Goryeo Dynasty. Portrait of Jo Gwang-jo After the fall of Goryeo and the establishment of the Joseon Dynasty by Yi Song-gye in 1392, neo-Confucianism was installed as the state ideology. Buddhism, and organized religion in general, was considered poisonous to the neo-Confucian order. Buddhism was accordingly restricted and occasionally persecuted by Joseon. As neo-Confucianism encouraged education, a number of neo-Confucian schools (서원 seowon and 향교 hyanggyo) were founded throughout the country, producing many scholars including Jo Gwang-jo (조광조, 趙光祖; 1482–1520), Yi Hwang (이황, 李滉; pen name Toegye 퇴계, 退溪; 1501–1570) and Yi I (이이, 李珥; 1536–1584). In the early 16th century, Jo attempted to transform Joseon into an ideal neo-Confucian society with a series of radical reforms until he was executed in 1520. Despite this, neo-Confucianism soon assumed an even greater role in the Joseon Dynasty. Soon neo-Confucian scholars, no longer content to only read and remember the Chinese original precepts, began to develop new neo-Confucian theories. Yi Hwang and Yi I were the most prominent of these new theorists. Yi Hwang's most prominent disciples were Kim Seong-il (金誠一, 1538–1593), Yu Seong-ryong (柳成龍 1542–1607) and Jeong Gu (한강 정구, 寒岡 鄭逑, 1543–1620), known as the "three heroes." They were followed by a second generation of scholars who included Jang Hyungwang (張顯光, 1554–1637) and Jang Heung-Hyo (敬堂 張興孝, 1564–1633), and by a third generation (including Heo Mok, Yun Hyu, Yun Seon-do and Song Si-yeol) who brought the school into the 18th century [13] But neo-Confucianism became so dogmatic in a relatively rapid time that it prevented much needed socioeconomic development and change, and led to internal divisions and criticism of many new theories regardless of their popular appeal. For instance, Wang Yangming's theories, which were popular in the Chinese Ming Dynasty, were considered heresy and severely condemned by Korean neo-Confucianists. Furthermore, any annotations on Confucian canon different from Zhu Xi were excluded. Under Joseon, the newly emerging ruling class called Sarim(사림, 士林) also split into political factions according to their diversity of neo-Confucian views on politics. There were two large factions and many subfactions. During the Japanese invasions of Korea (1592–1598), many Korean neo-Confucian books and scholars were taken to Japan and influenced Japanese scholars such as Fujiwara Seika and affected the development of Japanese neo-Confucianism. Neo-Confucianism in Japan[edit] Main article: Edo Neo-Confucianism Further information: Kansei Edict, Fujiwara Seika, Hayashi Razan, and Toju Nakae Neo-Confucianism in Vietnam[edit] Portrait of Chu Văn An (1292–1370), prominently Vietnamese Confucianist teacher in 14th century. Further information: Văn Miếu, Quốc Tử Giám, Lê Thánh Tông, and Minh Mạng In 1070, emperor Lý Thánh Tông opened first Confucius university in Hanoi named Văn Miếu. The Lý, Trần court expanded the Confucianism influences in Vietnamese Mandarin through year examinations, continued the model of Tang dynasty until being annexed by the Ming invaders in 1407. In 1460, emperor Lê Thánh Tông of Lê Dynasty adopted Neo-Confucianism as Đại Việt's basic values. Bureaucratic examinations[edit] Neo-Confucianism became the interpretation of Confucianism whose mastery was necessary to pass the bureaucratic examinations by the Ming, and continued in this way through the Qing dynasty until the end of the Imperial examination system in 1905. However, many scholars such as Benjamin Elman have questioned the degree to which their role as the orthodox interpretation in state examinations reflects the degree to which both the bureaucrats and Chinese gentry actually believed those interpretations, and point out that there were very active schools such as Han learning which offered competing interpretations of Confucianism. The competing school of Confucianism was called the Evidential School or Han Learning and argued that neo-Confucianism had caused the teachings of Confucianism to be hopelessly contaminated with Buddhist thinking. This school also criticized neo-Confucianism for being overly concerned with empty philosophical speculation that was unconnected with reality. Confucian canon[edit] The Confucian canon as it exists today was essentially compiled by Zhu Xi. Zhu codified the canon of Four Books (the Great Learning, the Doctrine of the Mean, the Analects of Confucius, and the Mencius) which in the subsequent Ming and Qing Dynasties were made the core of the official curriculum for the civil service examinations. New Confucianism[edit] In the 1920s, New Confucianism, also known as modern neo-Confucianism, started developing and absorbed the Western learning to seek a way to modernize Chinese culture based on the traditional Confucianism. It centers on four topics: The modern transformation of Chinese culture; Humanistic spirit of Chinese culture; Religious connotation in Chinese culture; Intuitive way of thinking, to go beyond the logic and to wipe out the concept of exclusion analysis. Adhering to the traditional Confucianism and the neo-confucianism, the modern neo-Confucianism contributes the nation's emerging from the predicament faced by the ancient Chinese traditional culture in the process of modernization; Furthermore, it also promotes the world culture of industrial civilization rather than the traditional personal senses.[citation needed] Prominent neo-Confucian scholars[edit] China[edit] Cheng Yi and Cheng Hao Lu Xiangshan also known as Lu Jiuyuan (1139–1193) Ouyang Xiu (1007–1072) Shao Yong (1011–1077) Su Shi, also known as Su Dongpo (1037–1101) Wang Yangming also known as Wang Shouren Wu Cheng (1249–1333) Ye Shi (1150–1223) Zhang Shi (1133–1180) Zhang Zai Zhou Dunyi (1017–1073) Zhu Xi (1130–1200) Cheng Duanli (1271–1345) Korea[edit] See also: Korean Confucianism An Hyang (1243–1306) U Tak (1263–1342) Yi Saek (1328–1396) Jeong Mong-ju (1337–1392) Jeong Dojeon (1342–1398) Gil Jae (1353–1419) Ha Ryun Gwon Geun Jeong Inji (1396–1478) Kim Suk-ja Kim Jong-jik (1431–1492) Nam Hyo-on Kim Goil-pil Jo Gwang-jo (1482–1519) Seo Gyeongdeok Yi Eon-jeok Yi Hwang (Pen name Toegye) (1501–1570) Jo Sik (1501–1572) Ryu Seongryong Yi Hang Kim Inhu Ki Daeseung (1527–1572) Song Ik-pil (1534–1599) Seong Hon (1535–1598) Yi I (Pen name Yulgok) (1536–1584) Kim Jangsaeng (1548–1631) Song Si-yeol (1607–1689) Yi Gan (1677–1727) Yi Ik (1681–1763) Han Wonjin (1682–1751) Hong Daeyong (1731–1783) Park Jiwon (1737–1805) Park Jega (1750–1815) Jeong Yak-yong (1762–1836) Japan[edit] See also: Edo Neo-Confucianism and Kansei Edict Fujiwara Seika (1561–1619) Hayashi Razan (1583–1657) Nakae Tōju (1608–1648) Yamazaki Ansai (1619–1682) Kumazawa Banzan (1619–1691) Yamaga Sokō (1622–1685) Itō Jinsai (1627–1705) Kaibara Ekken (also known as Ekiken) (1630–1714) Arai Hakuseki (1657–1725) Ogyū Sorai (1666–1728) Nakai Chikuzan (1730–1804) Ōshio Heihachirō (1793–1837) Vietnam[edit] Lê Văn Thịnh (1050–1096) Bùi Quốc Khái (1141–1234) Trần Thái Tông (1218–1277) Trương Hán Siêu (1274–1354) Chu Văn An (1292–1370) Lê Quát (1319–1386) Nguyễn Trãi (1380–1442) Ngô Sĩ Liên (1400–1498) Lê Thánh Tông (1442–1497) Nguyễn Bỉnh Khiêm (1491–1585) Lê Quý Đôn (1726–1784) Nguyễn Khuyến (1835–1909) Phan Đình Phùng (1847–1896) Minh Mạng (1791–1841) Tự Đức (1829–1883) References[edit] This article includes a list of general references, but it remains largely unverified because it lacks sufficient corresponding inline citations. Please help to improve this article by introducing more precise citations. (August 2012) (Learn how and when to remove this template message) ^ Blocker, H. Gene; Starling, Christopher L. (2001). Japanese Philosophy. SUNY Press. p. 64. ^ a b c Huang 1999, p. 5. ^ a b Chan 2002, p. 460 harvnb error: no target: CITEREFChan2002 (help). ^ Levinson & Christensen 2002, pp. 302–307. ^ Levinson & Christensen 2002, pp. 305–307. ^ a b Craig 1998, p. 552. ^ Chan 1946, p. 268 ^ Wilson, Thomas A. (1995). Genealogy of the way: the construction and uses of the Confucian tradition in late imperial China. Stanford, CA: Stanford Univ. Press. pp. 168–169. ISBN 978-0804724258. ^ de Bary 1989, pp. 94–95. ^ Yao, Xinzhong (2000). An Introduction to Confucianism. Cambridge: Cambridge University Press. p. 259. ISBN 978-0-521-64430-3. ^ Paragraph 12 in Emanuel Pastreich "The Reception of Chinese Literature in Korea" ^ Mair 2001, chapter 53. ^ 【李甦平】 Lisu Ping, 论韩国儒学的特点和精神 "On the characteristics and spirit of Korean Confucianism", 《孔子研究》2008年1期 (Confucius Studies 2008.1). See also List of Korean philosophers. Sources[edit] de Bary, William Theodore; Chaffee, John W., eds. (1989). Neo-confucian Education: The Formative Stage. University of California Press. pp. 455–. ISBN 978-0-520-06393-8.CS1 maint: ref=harv (link) de Bary, William Theodore; et al., eds. (2008). Sources of East Asian Tradition. New York: Columbia University Press.CS1 maint: ref=harv (link) (Vol. 1 ISBN 978-0-231-14305-9) (Vol. 2 ISBN 978-0-231-14323-3) de Bary, William Theodore (1989). The message of the mind in Neo-Confucianism. New York: Columbia University Press. ISBN 0231068085.CS1 maint: ref=harv (link) Chan, Wing-tsit, A Sourcebook of Chinese Philosophy. Princeton: Princeton University Press, 1963. Chan, Wing-tsit, trans. Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming. New York: Columbia University Press, 1963. Chan, Wing-tsit (1946). China. Berkeley and Los Angeles: University of California Press.CS1 maint: ref=harv (link) Craig, Edward (1998). Routledge Encyclopedia of Philosophy, Volume 7. Taylor & Francis. ISBN 978-0-415-07310-3.CS1 maint: ref=harv (link) Daehwan, Noh. "The Eclectic Development of Neo-Confucianism and Statecraft from the 18th to the 19th Century," Korea Journal (Winter 2003). Ebrey, Patricia Buckley. Chinese Civilization: A Sourcebook. New York: Free, 1993. Print. Henderson, John B. (1998). The Construction of Orthodoxy and Heresy: Neo-Confucian, Islamic, Jewish, and Early Christian Patterns. Albany, NY: State University of New York Press. ISBN 9780791437599.CS1 maint: ref=harv (link) Huang, Siu-chi (1999). Essentials of Neo-Confucianism: Eight Major Philosophers of the Song and Ming Periods. Westport: Greenwood Press.CS1 maint: ref=harv (link) Levinson, David; Christensen, Karen, eds. (2002). Encyclopedia of Modern Asia Vol.4. Charles Scribner's Sons. pp. 302–307.CS1 maint: ref=harv (link) Mair, Victor H., ed. (2001). The Columbia History of Chinese Literature. New York: Columbia University Press. ISBN 0-231-10984-9.CS1 maint: ref=harv (link) (Amazon Kindle edition.) Tu Weiming. Neo-Confucian Thought in Action: Wang Yang-ming’s Youth (1472–1509). Berkeley and Los Angeles: University of California Press, 1976. Tu Weiming. Confucian Thought: Selfhood As Creative Transformation. New York: State University of New York Press, 1985. External links[edit] "Neo-Confucian Philosophy". Internet Encyclopedia of Philosophy. (in English and Chinese)Writings of the Orthodox School from the Song Dynasty v t e Chinese philosophy Schools of Thought Agriculturalism Confucianism Taoism Han learning Huang-Lao Legalism Mohism Neo-Confucianism Neo-Taoism New Confucianism Chinese Marxist Philosophy School of Diplomacy School of Names School of Naturalists Yangism See also: Nine Schools of Thought and Hundred Schools of Thought Philosophers Confucius Gaozi Gongsun Long Han Feizi Huan Tan Huang Zongxi Jin Yuelin Laozi Li Si Lu Jiuyuan Mencius Mozi Shang Yang Su Qin Sunzi Tu Weiming Wang Chong Wang Fuzhi Wang Yangming Xu Xing Xunzi Yang Zhu Zhang Yi Zhu Xi Zhuangzi Zou Yan Concepts Dào: Way Dé: Virtue Fǎ: Model Jiān ài: Universal Love Jing: Reverence Jìngzuo: Meditation Lĭ: Ritual propriety Li: Law Mìng: Mandate or fate Qì: Energy Qing: Essence Rén: Humaneness Shén: Spirit Si: Reflection Tǐ: Substance Tiān: Divine force Wú wéi: Nonaction Xiào: Filial piety Xin: Disposition or intuition Xing: Human nature Yì: Righteousness Yīnyáng: Interdependent opposites Yòng: Function Zhèngmíng: Rectification of names Zhì: Intention or will; Wisdom or cleverness Zìrán: Self-so or natural Topics Aesthetics Epistemology Ethics (Role ethics State consequentialism) Logic Metaphysics Political philosophy Social philosophy Theology Regional schools Lingnan Confucianism v t e Social and political philosophy Ancient philosophers Aristotle Chanakya Cicero Confucius Han Fei Lactantius Laozi Mencius Mozi Origen Plato Polybius Shang Socrates Sun Tzu Tertullian Thucydides Valluvar Xenophon Xunzi Medieval philosophers Alpharabius Augustine Averroes Baldus Bartolus Bruni Dante Gelasius al-Ghazali Giles Hostiensis Ibn Khaldun John of Paris John of Salisbury Latini Maimonides Marsilius Nizam al-Mulk Photios Thomas Aquinas Wang William of Ockham Early modern philosophers Beza Bodin Bossuet Botero Buchanan Calvin Cumberland Duplessis-Mornay Erasmus Filmer Grotius Guicciardini Harrington Hayashi Hobbes Hotman Huang Leibniz Locke Luther Machiavelli Malebranche Mariana Milton Montaigne More Müntzer Naudé Pufendorf Rohan Sansovino Sidney Spinoza Suárez 18th–19th-century philosophers Bakunin Bentham Bonald Bosanquet Burke Comte Constant Emerson Engels Fichte Fourier Franklin Godwin Hamann Hegel Herder Hume Jefferson Justi Kant political philosophy Kierkegaard Le Bon Le Play Madison Maistre Marx Mazzini Mill Montesquieu Möser Nietzsche Novalis Paine Renan Rousseau Royce Sade Schiller Smith Spencer Stirner Taine Thoreau Tocqueville Vico Vivekananda Voltaire 20th–21st-century philosophers Adorno Ambedkar Arendt Aurobindo Aron Azurmendi Badiou Baudrillard Bauman Benoist Berlin Bernstein Butler Camus Chomsky De Beauvoir Debord Du Bois Durkheim Dworkin Foucault Gandhi Gauthier Gehlen Gentile Gramsci Habermas Hayek Heidegger Irigaray Kautsky Kirk Kropotkin Laclau Lenin Luxemburg Mao Mansfield Marcuse Maritain Michels Mises Mou Mouffe Negri Niebuhr Nozick Nursî Oakeshott Ortega Pareto Pettit Plamenatz Polanyi Popper Qutb Radhakrishnan Rand Rawls Rothbard Russell Santayana Sartre Scanlon Schmitt Searle Shariati Simmel Simonović Skinner Sombart Sorel Spann Spirito Strauss Sun Taylor Walzer Weber Žižek Social theories Anarchism Authoritarianism Collectivism Communism Communitarianism Conflict theories Confucianism Consensus theory Conservatism Contractualism Cosmopolitanism Culturalism Fascism Feminist political theory Gandhism Individualism Islam Islamism Legalism Liberalism Libertarianism Mohism National liberalism Republicanism Social constructionism Social constructivism Social Darwinism Social determinism Socialism Utilitarianism Concepts Civil disobedience Democracy Four occupations Justice Law Mandate of Heaven Peace Property Revolution Rights Social contract Society War more... Related articles Jurisprudence Philosophy and economics Philosophy of education Philosophy of history Philosophy of love Philosophy of sex Philosophy of social science Political ethics Social epistemology Category Retrieved from "https://en.wikipedia.org/w/index.php?title=Neo-Confucianism&oldid=991954999" Categories: Neo-Confucianism Confucianism Chinese philosophy Korean Confucianism Japanese philosophy Vietnamese Confucianists Hidden categories: Harv and Sfn no-target errors Articles containing Chinese-language text Articles containing traditional Chinese-language text All articles with unsourced statements Articles with unsourced statements from April 2016 Articles with unsourced statements from October 2020 Articles lacking in-text citations from August 2012 All articles lacking in-text citations CS1 maint: ref=harv Articles with Internet Encyclopedia of Philosophy links Articles with Chinese-language sources (zh) Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version Languages العربية Brezhoneg Català Čeština Deutsch Español فارسی Français 한국어 Bahasa Indonesia Italiano Кыргызча Lietuvių Magyar Mìng-dĕ̤ng-ngṳ̄ 日本語 Norsk bokmål Polski Português Русский Slovenčina Srpskohrvatski / српскохрватски Suomi Svenska தமிழ் ไทย Türkçe Українська Tiếng Việt 粵語 中文 Edit links This page was last edited on 2 December 2020, at 18:26 (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization. Privacy policy About Wikipedia Disclaimers Contact Wikipedia Mobile view Developers Statistics Cookie statement