My understanding<\/a>, based in no small part on the new editions of the Columbia Sourcebooks, is that Cheng Hao and Cheng Yi were largely in agreement on the matter of li<\/i> [principle] and qi<\/i> [essence, force, energy, etc.], but that Cheng Yi emphasized qi<\/i> as the most important consideration in personal development while Cheng Hao emphasized jen<\/i> [humaneness] as the key to education and moral understanding. Zhu Xi, then, while a student of both brothers, was more a follower of Cheng Yi, focusing on the function of qi<\/i>; thus the term Cheng-Zhu Confucianism.<\/p>\nCheng Hao, on the other hand, was the progenitor of the Cheng-Lu strain, emphasizing, along with Lu Xiangshan, the unity of xin<\/i> [mind, soul, heart, etc] with the Ultimate substrate of existence and the li<\/i> principle. This is important particularly because it’s the foundation for the development of Wang Yangming thought, which was very influential in Japan.<\/p>\n
Civilization<\/i>, though, puts the Cheng brothers together as developers of li-qi<\/i> theory, and claims that Zhu Xi “differed from the Chengs by ascribing greater importance to li<\/em> over qi<\/em> and by positing the existence of a Supreme Ultimate to which all li<\/em> was connected.” (304)<\/p>\nAm I splitting hairs to see the textbook as oversimplifying to the point of error? How do you teach the Song Renaissance?<\/p>\n","protected":false},"excerpt":{"rendered":"
I didn’t make a big thing of it in class, and nobody seems to have noticed the discrepancy, but there’s something of a disparity between my World History textbook (Brummet, et al., Civilization: Past and Present, 11e) and my own understanding of the development of Neo-Confucianism. Now that the semester’s (almost) over, I’d like to…<\/p>\n","protected":false},"author":27,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[165,119,129,134,160],"tags":[],"class_list":["post-59","post","type-post","status-publish","format-standard","hentry","category-china","category-english","category-historiography","category-intellectual","category-song"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9yoH3-X","_links":{"self":[{"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/posts\/59","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/users\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/comments?post=59"}],"version-history":[{"count":1,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/posts\/59\/revisions"}],"predecessor-version":[{"id":5112,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/posts\/59\/revisions\/5112"}],"wp:attachment":[{"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/media?parent=59"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/categories?post=59"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/froginawell.net\/frog\/wp-json\/wp\/v2\/tags?post=59"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}