| Summary: | 碩士 === 東海大學 === 哲學系 === 88 === Abstract
This thesis is to articulate the ethical systems of Chu-Hsi, a thirteenth century Chinese philosopher in Northern Song Dynasty. So far, many have already discussed Chu-Hsi’s moral philosophy both in depth and in breadth; yet, their method of research often belongs to one of two sorts. One is to investigate change and development of Chu-Hsi’s thought in historical and dialectical way, which could be called “vertical method.” The other is to categorically list Chu-Hsi’s thought-items in an encyclopedic manner, which could be called “horizontal method.” This thesis is only to discuss Chu-Hsi’s stable and established thoughts in his later years, hence lacks the historical depth of vertical method. Moreover, this thesis analyze, among Chu-Hsi’s many thoughts-items, only that are controversial yet congenial to shape Chu-Hsi’s moral philosophy; thus, it also lacks categorical breadth of horizontal method.
This thesis tries to prove that Chu-Hsi’s seemingly scattered thoughts on moral questions weave nicely into one single moral philosophy. The basic framework of the moral philosophy contains three parts, which are much discussed Chu-Hsi’s theories on human mind and nature, on li-ch’i, and on the method of cultivating virtues. The theory of human mind and nature explains how humans are able to choose and practice moral virtues; the theory of li-ch’i, discusses the objectivity of morality in metaphysical terms; the theory of the method of cultivating virtues illuminates on the method which moral agents (humans) should follow in order to internalize and actualize everyday moral virtues.
The first chapter of the thesis is a long introduction, speculating broadly the meaning and method of “ethical system.” The discussion starts from the difference between Chinese Confucianism and Western moral theories on what should be most stressed in a moral theory, viz., the external moral act or the internal moral disposition. The discussion later narrows down, outlining two ethical systems in Confucian tradition, namely, that of autonomous ethics and that of heteronomous ethics. Our discussion ends with suggesting that, in conformity to some contemporary scholars’ view, Chu-Hsi’s ethical system corresponds to the latter, the proof of which is to be seen on later chapters.
The second chapter discusses Chu-Hsi’s thoughts on human mind and nature. It first clarifies Chu-Hsi’s view on human mind, nature, and emotion, then analyzes the structure connecting the three. This chapter also examines Chu-Hsi’s insights and theories on “Human mind and Moral mind” and “beneficence,” discusses further on how these two theories place themselves in Chu-Hsi’s ethical system.
The third chapter explains Chu-Hsi’s theory of li (often translated as “Great Principle”) and ch’i (often translated as “Material Force”). On the question of objectivity and necessity of morality or virtue, Chu-Hsi has the theory of “different yet mutually related” li-ch’i. This chapter first considers the nature of li and ch’i, then analyzes the order and relationship between the two. We shall also outline the features of li and ch’i, and reflect on what li and ch’i ultimately amount for humans other beings.
The fourth chapter discusses Chu-Hsi’s view on methods of cultivating one’s virtues, which can be broadly categorized into two kinds. One is inward cultivation, emphasizing stillness of the mind and introspection of the emotions. The other is external cultivation, expanding one’s knowledge by articulating the principles behind things and events that one comes across. We will briefly conclude that one must practice both of the two kinds, if one is to reach the sagehood which is traditionally described as “downward learning and upward reaching”(下學與上達), and Chu-Hsi later identifies with the state of “ sudden realization”（豁然貫通）.
The fifth chapter is the conclusion of the thesis, summing up the mutual relationship between Chu-Hsi’s theories on human mind and nature, on li and ch’i, and on the method of cultivating one’s virtues. This is a crude yet synthesized view on Chu-Hsi’s ethical system, whose logical structure and other details could be further articulated by later works.
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