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Ma Dexin's Philosophy of Virtue

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Ma Dexin's Philosophy of Virtue Ma Dexin’s Philosophy of Virtue by Ziyan Liang B.A. 2007 Nanjing University A Thesis submitted to The Faculty of Columbian College of Arts and Sciences of The George Washington University in partial fulfillment of the requirements for the degree of Master of Arts January 31, 2010 Thesis directed by Eyal Aviv Assistant Professor of Religion and Honor and Kelly Pemberton Assistant Professor of Religion and Women’s Studies © Copyright 2010 by Ziyan Liang All rights reserved ii Table of Contents Table of Contents …………………………………………………………...ⅲ Glossary of Terms …………………………………………………………..ⅳ Chapter 1: Introduction ……………………………………………………..1 Chapter 2: Philosophy of Virtue from Cosmological Perspective ………….10 Chapter 3: Practices of Manifesting Virtue ………………………………....45 Chapter 4: The Theory of the Afterworld ………………………………...…64 Chapter 5: Conclusion ……………………………………………………….69 Bibliography …………………………………………………………………79 iii Glossary of Terms Virtue: 德 personal characters, or inner strength. In this thesis, when it is adopted by Zhu Xi, it equates illustrious virtue; while it is used by Ma Dexin, it contains illustrious virtue and real virtue. Illustrious virtue: 明德 equal to virtue in Zhu Xi’s texts. It is used to distinguish Confucian virtue from real virtue, iman. Real virtue: 真德 referring to iman in Ma Dexin’s theory. Manifest virtue: 明德 removing covers from virtue. 明 (manifest) here is verb while 明 (illustrious) in illustrious virtue is adj. Thus, 明明德 is to manifest illustrious virtue. Islamic virtue: including illustrious virtue and real virtue in Ma Dexin’s theory Perfect virtue: 仁 in Chapter 3, referring to manifesting illustrious virtue without self-desire. The highest excellence or ultimate virtue: 至善, referring to the goal of manifesting virtue. In Zhu Xi’s thought, it can be achieved by following principles, removing desire, and renovating people; while in Ma Dexin’s theory, it only can be achieved by obey iman, removing desire, following sages, and experiencing the afterworld. Ultimate Virtue: Allah. iv Part 1 Introduction Muslims in China are known as the Hui, Hui-hui, or Hui-min (people of the Hui ethnicity). There are currently more than twenty millions Muslims living in the northwestern and southwestern parts of China. During nearly 1400 years of history in China, Chinese Muslims have well grounded themselves in both Chinese and Islamic cultures. From the 1630s to 1874, Chinese Muslim scholars have translated Persian and Arabic Islamic texts into Chinese and established Chinese Islamic philosophical systems.1 These scholars constituted the Chinese Muslim School, which is known as Hui-hui li xue (Islamic Neo-Confucian School, 回回理学).2 This identity derives from its fusion of both Islamic tradition and a “distinguished Chinese intellectual tradition,” especially Neo-Confucianism (Lixue 理学), which is a form of Confucianism that primarily developed during the Song Dynasty (960-1279), focusing on the ontology of virtue and self-cultivation as well as fusing certain basic elements of Confucian, Daoist, and Buddhist thought.3 Ma Dexin 马德新 (1794-1874) is one of these famous scholars in this school. This thesis introduces Ma Dexin’s philosophy of virtue, which was known for his 1 harmony of Islam with the Neo-Confucianism of the scholar Zhu Xi (1130-1200 朱 熹), one of the most influential Neo-Confucian scholars in China. The idea of “harmony” (和) derives from the chapter in the Analects: “The gentleman is in harmony but does not follow the crowd (君子和而不同),” which states that the right attitude to treat other persons is to avoid conflicts and respect different ideas.4 This thesis uses harmony to value Ma Dexin’s attitude to Islam and Neo-Confucianism. When a religion or culture enters a foreign country, it faces the issue of dealing with the mainstream culture and other local religions and cultures. The thought of harmony suggests ways to address such issue by avoiding conflicts, drawing equivalence between cultures, and retaining respective independent status, which is similar in functions of harmony to music, balancing and comforting simultaneous pitches or chords. Harmony brings an academic foundation to inter-cultural dialogue; thus, Ma Dexin’s philosophy of virtue historically facilitated communication between Muslims and the Han ethnic people, promoted Chinese Muslims’ learning of both Islam and Neo-Confucianism, and helped Chinese Islam involve into the Chinese cultural mainstream and retain its unique independence simultaneously. Zhu Xi’s stress on virtue has a far reaching impact on the metaphysical and cosmological dimensions of Neo-Confucian thought and the way by which virtuous action informs all daily life. After the Yuan Dynasty (1271~1368), Zhu Xi’s virtue system became the orthodox interpretations of the Confucian tradition for most Chinese intellectuals. Thus, although the term “Neo-Confucianism” refers to many scholar-created commentaries on the Four Books (四书) during the Ming and Qing 2 Dynasties, in this thesis, the term refers only to Zhu Xi’s thought, especially his thought in the Commentaries of the Four Books (Sishu zhangju jizhu 四书章句集 注).5 The influence of Zhu Xi’s Neo-Confucianism extends to the Chinese Islamic School. Although famous Chinese Islamic scholars such as Wang Daiyu (1584-1670 王岱舆) and Liu Zhi (1655-1745 刘智) have discussed virtue, they only talked about virtue in daily life. Ma Dexin, on the other hand, accepted Zhu Xi’s metaphysical framework that gave virtue its ontological foundation. He, in turn, explored the interrelations and independence of both knowledge and practice in virtue system between two cultures, harmonized two distinct systems to create his own philosophy of virtue. Ma Dexin, also known as Fuchu (复初), was born at Dali City (大理), Yunnan Province, during the Qing Dynasty (1636-1911). As an influential and well-learned Islamic Confucian scholar, Ma Dexin published many works. He expressed his philosophy in books of Dahua zonggui ( All Great Transformation Return to God 大 化总归), Sidian huiyao ( The Essential Points of the Four Classics of Ma Dexin 四典 会要), and Mingdao Jing (The Classics of Manifesting Virtue 明德经); these texts are the primary sources I use in this thesis to explore Ma Dexin’s virtue system. He also revised former scholars’ works and translated many Arabic and Persian books into Chinese. In addition, he was the first scholar to partly translate Qur’an into Chinese in Baoming zhenjing zhijie ( Exegesis on the True Revealed Scripture 宝命真经直解). Finally, he was the first scholar in China to open dialogue with Christian fathers, through his work, Juli zhizheng (Examine According to Principle 据理质证). He is 3 one of most important intellectuals to emerge from the Chinese Islamic School. Background Ma Dexin’s academic work of harmonizing Islam and Neo-Confucian thoughts was brought about through the agency of the Ming and Qing dynasties’ border policy, a governmental forbiddance to cease most trade and cultural communication between China and foreign countries, which as well as inspired the rise of the Chinese Islamic School. From a period as early as that of the first four Caliphs (632-661), Islam spread to China. The Old Book of Tang (旧唐书), an official historic recording, related that the empire of Dashi (Arab Empire, Tazi, 大食) sent diplomats to China to disseminate Islam in 651 AD.6 By way of the Silk Road and through the sea trade, the population of Chinese Muslims grew quickly, with many Muslims migrating to live in the North, South, and Southeast of China. During nearly 1000 years, Chinese Muslims had close connections with the Arab world as they retained the tradition of praying in Arabic or Persian, not Chinese. In the middle Ming Dynasty (1368~1644), the government blocked the Silk Road in the northwest. During the late Qing Dynasty, in turn, the court prohibited the sea trade, which aggravated the problem of Chinese Muslim isolation.7 Chinese Muslims began to use the Chinese language instead of Arabic and Persian in everyday life. The language problems led to the misunderstandings of the Islamic faith by many Chinese 4 Muslims. Thus, the Chinese Muslim School was charged with the responsibility to translate Arabic or Persian texts into Chinese and rectify these misunderstandings. Additionally, the new school tried to creatively interact with the school of thought that represented the cultural mainstream, Neo-Confucianism. Chinese Muslim Scholars such as Ma Dexin accepted the Neo-Confucian teaching of virtue and draw upon it to explain Islam. Done so, they help Chinese Islam to be accepted by mainstream scholars. In this thesis I will argue that Ma Dexin played a crucial role in this development. Unfortunately, both of western scholars and Chinese scholars have not fond the right way to systemically introduce Ma Dexin’s philosophy of virtue. Most western scholars did not pay attention to Ma Dexin at all. Some scholars focused more on policy, such as Professor Jonathan N. Lipman, in Familiar Strangers: A History of Muslims in Northwest China. In his book, Lipman only mentions Ma Dexin’s political activities during his negotiations with the Qing government, ignoring Ma’s academic contributions.8 Other scholars only generally introduce his books, such as in Professor Leslie’s Islamic Literature in Chinese, rather than systemically researching Ma Dexin’s academic theory. In the Dao of Muhammad, Zvi Benite only mentions that Ma Dexin was a descendant of Ma Zhu, and published a revised version of Ma Zhu’s Qingzhen zhinan (清真指南), named the Zhinan yaoyan (Summary of the Guide, 指南要言).9 Moreover, although Chinese scholars systematically introduced Ma Dexin’s ideas, their approaches to the study of Ma Dexin are problematic in methodology. Sun Zhenyu (孙振玉) and Yang Guiping (杨桂萍) are two leading Chinese scholars in the 5 research of Ma Dexin.10 Yet even in their work, they tend to isolate the notion of virtue from its cosmological framework, separating the close ties between the ultimate and virtue.
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