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New Dimensions of Confucian and Neo-Confucian Philosophy Page i New Dimensions of Confucian and Neo­Confucian Philosophy Page ii SUNY Series Philosophy Robert Cummgs Nevil, Editor Page iii New Dimensions of Confucian and Neo­Confucian Philosophy by Chung­ying Cheng State University of New York Press Page iv Published by State University of New York Press, Albany Ó 1991 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. Production by Marilyn Semerad Marketing by Dana E. Yanulavich For information, address State University of New York Press, State University Plaza, Albany, N.Y., 12246 Library of Congress Cataloging­in­Publication Data Ch'eng, Chung­ying, 1935­ New Dimensions of Confucian and Neo­Confucian philosophy / Chung­ying Cheng. p. cm.—(SUNY series in Philosophy) Includes bibliographical references. ISBN 0­7914­0283­5. —ISBN 0­7914­0284­3 (pbk.) 1. Philosophy, Confucian. 2. Neo­Confucianism. I. Title. II. Series. B127.C65C495 1991 89­19655 181'. 112—dc20 CIP 10 9 8 7 6 5 4 3 2 1 Page v CONTENTS Preface vii Foreword by Robert Cummings Neville ix Introduction: Chinese Philosophy and Confucian/ Neo­Confucian Thinking: 1 Origination, Orientation, and Originality Part I. Chinese Philosophical Orientations 1. Chinese Philosophy: A Characterization 65 2. A Model of Causality in Chinese Philosophy: A Comparative Study 88 3. The Nature and Function of Skepticism in Chinese Philosophy 108 4. Conscience, Mind and the Individual in Chinese Philosophy 129 5. Chinese Philosophy and Symbolic Reference 165 6. Toward Constructing a Dialectics of Harmonization: Harmony and Conflict in 185 Chinese Philosophy Part II. Confucian Dimensions 7. Rectifying Names (Cheng­Ming) in Classical Confucianism 221 8. On yi as a Universal Principle of Specific Application in Confucian Morality 233 9. Some Aspects of the Confucian Notion of Mind 246 10. Theory and Practice in Confucianism 261 11. Dialectic of Confucian Morality and Metaphysics of Man: A Philosophical 280 Analysis Page vi 12. Confucian Methodology and Understanding the Human Person 294 13. Legalism versus Confucianism: A Philosophical Appraisal 311 14. Confucius, Heidegger and the Philosophy of the I Ching: On Mutual 339 Interpretations of Ontologies Part III. Neo­Confucian Dimensions 15. Method, Knowledge and Truth in Chu Hsi 375 16. Unity and Creativity in Wang Yang­ming's Philosophy of Mind 396 17. Practical Learning in Yen Yuan, Chu Hsi, and Wang Yang­ming 424 18. Religious Reality and Religious Understanding in Confucianism and Neo­ 451 Confucianism 19. The Consistency and Meaning of the Four­Sentence Teaching in Ming Ju 481 Hsüeh An 20. Li­Ch'i and Li­Yü Relationships in Seventeenth­Century Neo­Confucian 504 Philosophy 21. Categories of Creativity in Whitehead and Neo­Confucianism 537 Glossary 559 Index 599 Page vii PREFACE This book consists of my essays, written in different periods of time, covering a span of twenty years, roughly from 1965 to 1985. The earliest essay "Rectifying Names (cheng­ming) in Classical Confucianism" dates back to 1965 and the latest essay "Confucius, Heidegger and the Philosophy of the I Ching" to 1985. These two essays represent two focal points of my inquiry, an early­stage analytic­reconstructive inquiry into the microscopic structures in the Confucian philosophy and a later­stage philosophic­hermeneutic inquiry into the macroscopic paradigms in the Confucian framework. In between these two terminal points I have undergone a process of growth and development in both depths of understanding and scope of interest. I have come to see Confucianism as a multi­dimensional structure and a multi­stage process of creative change and creative transformation that includes heights of innovation and near­heights of renovation. Therefore my interests include not just the classical Confucian scenario but encircle the pre­Confucian origins of Confucian thinking and other related schools of thought in the classical period as well as the latter development of the classic Confucian system into the Neo­Confucian philosophy. For me, Neo­Confucian philosophy is a creative advance on the classical Confucianism in terms of meeting a vast challenge from the outside and, therefore, represents a deepening and maturing of the Confucian philosophy. In particular, it has brought out the outstanding cosmological­ontological perspective of the I Ching, which commands a contemporary significance. The whole phenomenon has an architechtonic prospect that preserves its primary identity in the moral and ethical inspirations of the classic Confucianists. The thrust of this study on Confucian and Neo­Confucian philosophy therefore becomes the embedding of the Confucian ethical philosophy in a metaphysical and methodological context and the development of a metaphysics and a methodology for the illumination of human creativity in Confucian morality. In this sense, the final justification of this study is to be found in the organic interdependence and unity of threads of various levels and dimensions of Confucian and Neo­Confucian philosophy in a temporal and dialectical development of pristine insights, Page viii which provides both drama and logic to the formation of a great philosophical enterprise and tradition. To provide a "thread of unity" for the underlying thinking in all these essays written in different times for different purposes, I have written a comprehensive introduction to this volume that explains my views on EastWest or Chinese­West comparative philosophy as well as my views on the rise, development, and prospect of the Confucian and Neo­Confucian philosophy. My Introduction is intended also to provide a methodological backdrop and justification for my themes in the volume as well as to offer a rationale for evaluating the philosophical worth and meaningfulness of my inquiries. Since my Introduction is comprehensive enough to include some recent reflections on my earlier studies, I hope that I have given both a substantive self­containedness as well as a formal consistency to the essays in this volume. For these reasons, I do not have more things to say in concluding these essays as a unity. Hence, I withhold from writing a conclusion to these essays, believing each essay presents a conclusion of its own and at the same time enhancing the conclusions of other essays, as I have indicated in the Introduction. In preparing this volume for publication, I wish to thank my friend and colleague Professor Robert Neville for his warm encouragement as well as for his very thought­ provoking Foreword. Page ix FOREWORD Good fortune, not my worthiness, brings me the honor to introduce this collection of essays by Professor Chung­ying Cheng. Though I have long endeavored to practice philosophy in ways that are open to learning as much from the traditions of China as from the West, Professor Cheng has accomplished what I merely try. Educated both in China and at Harvard, he has long thought and written about philosophical topics in ways that demonstrate the relevance and usefulness of Chinese thought in the contemporary scene. More than anyone else I can think of—and the field embraces many very distinguished scholars—Professor Cheng has developed the institutions and academic habits that bring Chinese philosophy to contemporary readiness. He was the founder of the International Society for Chinese Philosophy, which has gathered for rich intellectual discussion not only specialists in Chinese thought but also thinkers in the Western tradition who are open to the traditions of China. The same openness to Western thinkers appreciative of Chinese thought characterizes the Journal of Chinese Philosophy, which he founded and edits. To introduce this volume of his essays, thus, provides the opportunity to express gratitude for his effective contributions to our intellectual life. The first point to understand about these essays is the catholic position of their author. Because of the important need to get some orientation points in Chinese philosophy, Western scholars from the beginning categorized it into schools: the Confucian, Taoist, Buddhist, Legalist, Moist, Neo­Confucian, and so forth. Those of us who have benefited much from Wing­tsit Chan's Source Book of Chinese Philosophy, are deeply appreciative of the categories he and others such as Fung Yu­ lan have provided. Yet it is a mistake to believe that Chinese thinkers through the centuries have operated as if they were identified exclusively with a school, or thought within it as if the other schools did not count. "Confucianism" did not consistently think of itself as a school in oposition to Buddhism and Taoism until the eighth or ninth centuries in the work of scholars such as Li Ao and Han Yu; was Wang Pi less a Confucian because he wrote about the Tao Teh Ching? By the time Neo­ Confucianism was becoming self­conscious the phil­ Page x osophic practice of the ''Three Schools" was flourishing, as Judith Berling has shown. True, the Neo­Confucians, in their polemics, used to call each other "Buddhistic" as a means of criticism. But there generally was good reason for that: the Neo­Confucian scholars had learned a great deal from Buddhism, as from Taoism. Chinese thinkers of all schools read widely and took all the traditions as their sources, even when adhering to the intellectual bent or politics of one or the other. Professor Cheng is a Chinese thinker in this catholic sense. His sources in this volume range from the I Ching through classic Taoist, Confucian, and Buddhist texts up through twentieth century Chinese thinkers. If forced to say what he "is," I suppose he would admit to being a contemporary Confucian. But that's because accepting labels is a Confucian rather than Taoist enterprise. He would certainly not denigrate the Taoist texts nor criticize them for romantic naturalism.
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