Suchergebnisse

Introduction -- Pattern and vital stuff -- Nature -- Heartmind -- Emotions -- Knowing -- Self-cultivation -- Virtues -- Governance and institutions -- The enduring significance of Neo-Confucianism -- Teaching Neo-Confucianism topically -- Table of Neo-Confucians

As in all living scholarly traditions one can see in traditional Chinese historiography a wide range of divergent opinion as to what history is and how it should be written. On one point, however, all schools of Chinese historiography agree, and this is the clear awareness of the evaluative character of their trade. The historian of every school was an arbiter who, by passing judgment assessed the value of, and gave meaning to, events. This consciously evaluative character of Chinese historiography demanded self-reliance and courage on the part of the historian, who was not only the keeper of documents and the recorder of events; his assessments assumed normative status like the sentences of a judge.

AbstractThe Song dynasty (960–1279 A.D.) witnessed a surge of scientific and technological development, notably in mechanical engineering, metallurgy, shipbuilding and nautics, civil engineering, manufacturing, etc. At the same time, Neo‐Confucianism, which advocated 'upholding heavenly principle and annihilating human desire', flourished in Song time. The rise of Neo‐Confucianism as a conservative movement appeared fundamentally at odds with the splendid technological achievements in Medieval China. To address the question, we dismantle the notion of Neo‐Confucianism in the Song dynasty context by constructing the indices of the Neo‐Confucian spirit characterized by the pursuit of principle (li), broad learning, and scepticism on the basis of Song Confucian works recorded in the Records of Song and Yuan scholarship (Song Yuan xue an). Our results show that the popularity of Neo‐Confucianism facilitated the development of science and technology during the Song period. Using historical Confucian academy data compiled from several extensive surveys, we show that the vigorous development of the Confucian academies served as a channel to propagate the Neo‐Confucian spirit in a locality, thereby influencing the scientific and technological output of the Song era.

The theoretical foundation of Joseon Neo-Confucianism, which started with the theory of the Principle and Material Force (Seongriseol), seeks for the fundamental values of all things in the universe by means of the theories of Cosmology (Ujuron) and Mind and Nature (Simseongron). The theory of Self-Cultivation (Suyangron) pursues ideal character training to reach the ultimate Noble Gentleman's (Gunja) status; then established the theory of Fidelity (Yiriron), which stresses moral practice against injustice. These theories functioned organically with the theory of Ritual Formalities (Yeseol) and the theory of Statecraft Ideas (Gyeongseron), deeply rooted in Democentrism (Minbonjuyi), in order to realize Confucian ideas as methodological indicators. The theory of Four Beginnings and Seven Emotions (Sadanchiljeongron) extended to be the theories of the Principle's Dominance (Juriron) and Material Force's Dominance (Jugiron). Likewise, the theory of Sameness-Difference of Human Nature and Material Nature (Inmulseong Dongiron) became the Horak debates, which formed the Neo-Confucian academic genealogies of the Joseon dynasty.