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Wm. Theodore de Bary, Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart (1981), on the development of Zhu Xi's thought after his death Wing-tsit Chan (ed.), Chu Hsi and Neo-Confucianism (1986), a set of conference papers
Neo-Confucianism (Chinese: 宋明理學; pinyin: Sòng-Míng lǐxué, often shortened to lǐxué 理學, literally "School of Principle") is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, which originated with Han Yu (768–824) and Li Ao (772–841) in the Tang dynasty, and became prominent during the Song and Ming dynasties under the formulations of Zhu Xi ...
The Neo-Confucian sage Zhu Xi (1130–1200) fixed the texts of the Four Books and wrote commentaries whose new interpretations became accepted as being those of Confucius himself. [ 2 ] Legacy
Zhu Xi separated the Great Learning, which was originally a chapter in the Classic of Rites. [4] Zhu Xi organized the book as Jing followed by ten expositions. Zhu Xi was a student of Li Tong. Zhu Xi developed the Chengs' Confucian ideas and drew from Chan Buddhism and Daoism. He adapted some ideas from these competing religions into his form ...
The Cheng–Zhu school (Chinese: 程朱理學; pinyin: Chéng Zhū lǐxué), is one of the major philosophical schools of Neo-Confucianism, based on the ideas of the Neo-Confucian philosophers Cheng Yi, Cheng Hao, and Zhu Xi. It is also referred to as the Rationalistic School.
The Zhuzi yulei (朱子語類 "A Collection of Conversations of Master Zhu") is a medieval Chinese text containing discussions between the eminent neo-Confucian scholar Zhu Xi and his disciples, in 140 chapters. Although the text was first arranged in 1270, the version of the text available is a 19th-century reprint of a 17th-century edition of ...
In particular, Ansai believed he was a "faithful transmitter" of the writings of both Zhu Xi, and the Korean Neo-Confucian Yi T'oegye (1507–1570), with special emphasis on Zhu's teachings. [14] Because of this, most of Ansai's Neo Confucian writings tended to be publications of Zhu Xi's works, with his own commentaries.
Zhu Xi criticized Wang Anshi's plans for being "statist in nature, seeking to enrich the state at the expense of the populace," [51] whereas he promoted private academies, local community, and family ritual. [51] Neo-Confucianism envisioned a society based on voluntary community institutions and did not support society changing government ...