Zhu Xi "Tai ji tu shuo jie" , "Tong shu zhu" yan jiu = A study of Zhu Xi's reading of the Taijitu shuo and the Tongshu

Zhu Xi, as the great synthesizer of Neo-Confucianism, reformulated Han Yu’s concept of the “transmission of the Way” (daotong) and designated Zhou Dunyi as the heir to this transmission ever since Mencius. He assimilated Zhou’s concept of the “Great Ultimate” (taiji) and through interpreting it as “principle” (li) from the perspective of metaphysics, gradually developed a philosophical system which is both integrated and harmonious. On the formation of this very system, Zhou definitely had significant impact. However, existing scholarship treats the linkage between the thoughts of the two philosophers mainly on the basis of the materials found in Zhu’s commentary on Zhou’s Taijitu Shuo. This study will, therefore, attempt to examine also Zhu’s commentary on the Tongshu, as well as related materials kept in his Collected Essays and Classified Conversations, so as to trace the process in which Zhu inherited and further developed Zhou’s thought. Chapter 1 surveys the interactions and exchanges of ideas among Zhu and his contemporaries, including his mentor Li Tong and his friends Lü Zuqian, Zhang Shi and the Lu brothers, during or even before his applying himself to commenting on the Taijitu Shuo and the Tongshu. Chapter 2 and Chapter 3 systematically analyze all the available sources as afore-mentioned in order to investigate into Zhu’s reading of Zhou’s thought. It has been found that Zhu interpreted the “Great Ultimate” as “principle” and considered them, together with sincerity (cheng), as identical, despite their difference in name. He also sharply distinguished the metaphysical “principle” of the “Great Ultimate” from the physical function of activity and stillness. To him, the visions of the Taijitu Shuo and the Tongshu are consistent. Chapter 4 examines Zhu’s readings of the Taijitu Shuo and the Tongshu through placing them within the entire system of his classics’ interpretation, demonstrating the great emphasis he put on “the principle that penetrates everything”. To Zhu, the “principle” of the “Great Ultimate” runs through the whole process of studying and practicing, cultivating oneself and governing the others, assuming and declining offices, advancing and withdrawing, expelling heresies and modelling on sages and worthies, and manifests itself differently according to the suitability of situations. Chapter 5 searches within Zhu’s system the philosophical grounds on which he based his reading of Zhou’s thought and accounts for such a reading through an examination of his life and the intellectual atmosphere of his time. On the basis of these exercises, the author is of the opinion that Zhu’s reading of Zhou’s thought is indeed legitimate