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Zhou Dunyi

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219: 776: 838:"In the beginning, there was t'ai chi (taiji) (the great ultimate of being), which was fundamentally identical with wu chi (wuji) (the ultimate of non-being). Because of the abundance of energy within t'ai chi, it began to move and thus produced the yang (the positive cosmic force). When the activity of the yang reached its limit, it reverted to tranquility. Through tranquility the yin (the negative cosmic force) was generated. When tranquility reached its limit, it returned to movement (yang). Thus yin and yang generated each other. Then, through the union of the yin and the yang the transformation of both, the 975: 768: 1505: 892:) was a reinterpretation of the Confucian doctrines. It was the basis for ethics in neo-Confucianism. It stated that the sage is a superior man who acts in accordance with the principles of propriety, humanity, righteousness, wisdom, faithfulness, tranquility and sincerity. Sincerity being the basis for moral nature, it can be used to distinguish between good and evil and to perfect oneself. 914: 25: 842:(or elements) of metal, wood, water, fire and earth were brought into being. These five agents are conceived of as material principles rather than as concrete things. They can therefore be considered the common basis of all things. The interaction of the yin and yang through different combinations of the five agents generates all things in a process of endless transformation." 997:. The Cheng brothers studied under Zhou Dunyi only for a short time when they were younger. The brothers moved on to establish the Cheng-Zhu School, which dominated Chinese philosophy for over 700 years. Zhou Dunyi is considered the founding father of that school although there are no references in the Cheng brothers' writings to his contributions. 133: 823:) with Daoist naturalism. He developed a metaphysics based on the idea that "the many are ultimately one and the one is ultimate." This was the first 11th-century Chinese text to argue for the inseparability of metaphysics or cosmology and ethics, as well as the first major Chinese text to explore the concept of the 895:
It spoke of principle, nature, and destiny together, which became three cardinal concepts of Confucian thought. He had a Daoist perspective toward nature. There are stories of Zhou Dunyi loving his grass so much that he would not cut it, reinforcing the concept that humans should appreciate life in
639:). Some of the positions that he held were district record keeper (1040), magistrate in various districts (1046–1054), prefectural staff supervisor, and professor of the directorate of education and assistant prefect (1061–1064). He resigned from his last post one year before he died. He died near 1007:
Though he never had much influence during his lifetime, he was remembered as warm, humane, and kin with the natural world. Many Confucians believed that he embodied the virtue of "authenticity". He had great insight into the Way of Heaven. The first major popularization of the
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His father died when he was fourteen and he was taken in by his uncle Zheng Xiang. He received his first posting in government through his uncle. Although very active in his civil service career, he never did achieve a high position or get the "Presented Scholar" degree
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Zhou Dunyi postulated that human beings receive all these qualities and forces in their higher excellence and, hence, are the most intelligent of all creatures. He also believed that the five agents corresponded directly to the five moral principles of
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nature and the importance of non-action. Zhou Dunyi is known to have said that the best quality of life is that of a pure lotus growing out of dirty waters, where the lotus is the natural equivalent of the
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symbol is also credited to Zhou Dunyi; this symbol (in an altered form) is now known worldwide as the commonly accepted symbol for the Chinese concepts of yin and yang.
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cosmology of the day, explaining the relationship between human conduct and universal forces. In this way, he emphasizes that humans can master their
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for a name he adopted in his retirement that honored the Lian stream near his home. He was nicknamed the "Poor Zen Fellow" by
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It contained his theory of creation, which can be summarized in the following paraphrase of its first section:
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Zhou Dunyi had two students who made major contributions to Confucianism: his nephews
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Men of Letters Within the Passes: Guanzhong Literati in Chinese History, 907-1911
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and Lü Zuqian in 1175. He fused Confucian ethics and concepts from the
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Reconstructing the Confucian Dao: Zhu Xi's Appropriation of Zhou Dunyi
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In 1452 the title of 'Wujing Boshi' was bestowed upon Meng Xiwen
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Gedalecia, D (1974). "Excursion Into Substance and Function."
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Zhou Dunyi admiring lotuses by Kaihō Yūsetsu, mid-17th century
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in 1063 to avoid a character in the personal name of the new
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province in 1073. After his death, Zhou was commonly called
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Zhou Dunyi's offspring held the title of Wujing Boshi (
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Chinese cosmologist, philosopher and writer (1017–1073)
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Explanations of the Diagram of the Supreme Ultimate
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Unsourced material may be challenged and 2584: 2438: 2424: 2416: 2334: 1769: 1579: 1325: 1311: 1303: 621:. Raised by a scholar-official family, he 456: 387: 327: 260: 204: 120: 962:Learn how and when to remove this message 109:Learn how and when to remove this message 1251:. New York, Columbia University Press. 1035: 799:Diagram Explaining the Supreme Ultimate 722:, the 17th generation offspring of the 543: 2319:Collected Cases of Injustice Rectified 2244:Endless power transmitting chain drive 7: 1242:Transformations of the Confucian Way 1000:Zhou Dunyi was a major influence on 940:adding citations to reliable sources 47:adding citations to reliable sources 1297:Internet Encyclopedia of Philosophy 1274:, 1st ed. London, RoutledgeCurzon. 740:, the 60th generation offspring of 706:, the 59th generation offspring of 696:, the 56th generation offspring of 223:Bronze statue of Zhou Dunyi at the 14: 3933:11th-century Chinese philosophers 1503: 912: 217: 159:Cosmologist, philosopher, writer 131: 23: 1235:A Companion to the Philosophers 34:needs additional citations for 1745:Great Bodhisattva of Zhengding 534: 492: 478: 448: 423: 409: 374: 349: 319: 296: 282: 252: 238: 1: 2180:Southern Song dynasty coinage 1260:(Philosophy Edition), 1st ed. 1249:Neo-Confucian Terms Explained 982: 807:Reflections on Things at Hand 1272:Encyclopedia of Confucianism 1221:Sources of Chinese Tradition 1169:The Journal of Asian Studies 1146:The Journal of Asian Studies 1049:. Routledge. pp. 494–. 617:, Zhou was originally named 1592:Department of State Affairs 1244:. Boulder, Westview Press. 1201:Arrington, 1999, p. 46 683: 585:(limitless potential), the 551:; 1017–1073) was a Chinese 3984: 2568:Hundred Schools of Thought 1554:Bureau of Military Affairs 1163:Wilson, Thomas A. (1996). 744:; in 1622 an offspring of 508: 3963:Song dynasty philosophers 1501: 1426:Alliance Conducted at Sea 1416:Song–Viet war (1075–1077) 1247:Chan, Wing-tsit (1986). 1023:Vase with Poet Zhou Dunyi 978:As depicted in the album 789: 771:The Taijitu of Zhou Dunyi 736: 718: 712: 702: 692: 675: 669: 503: 455: 386: 326: 259: 225:White Deer Grotto Academy 216: 212: 199: 163: 130: 1757:Four Great Books of Song 1265:Philosophy East and West 563:. He conceptualized the 559:, and writer during the 233:Traditional Chinese 3953:Philosophers from Hunan 2563:Nine Schools of Thought 1608:Secretariat-Chancellery 1233:Arrington, R. (1999). 1114:Chang Woei Ong (2008). 980:Portraits of Famous Men 581:(supreme polarity) and 247:Simplified Chinese 3958:Song dynasty essayists 3943:Neo-Confucian scholars 3866:State consequentialism 2239:Early Bessemer process 2207:Science and technology 1406:Nong Zhigao rebellions 1270:Yao Xinzhong (2003). 1240:Berthrong, J (1998). 1152:(3): 571. August 1996. 986: 883:The All-Embracing Book 844: 780: 772: 3938:Chinese Confucianists 2883:Northern and Southern 1627:Ministry of Personnel 1532:Imperial examinations 1257:Encyclopedia of China 977: 778: 770: 3948:People from Yongzhou 1763:Dongjing Meng Hua Lu 1537:Administrative units 1411:Song–Tibet relations 1386:Song–Đại Cồ Việt war 936:improve this section 43:improve this article 2513:School of Diplomacy 2313:Forensic entomology 2274:Watertight bulkhead 2153:Joint-stock company 1647:Ministry of Justice 1632:Ministry of Revenue 1542:Sixteen Prefectures 1279:Britannica Academic 1226:Adler, Joseph A. '' 700:and upon Yan Xihui 593:(the five phases). 3968:Writers from Hunan 2447:Chinese philosophy 2249:Astronomical clock 1456:Treaty of Shaoxing 1267:. vol. 4, 443–451. 987: 781: 773: 607:Daozhou prefecture 182:Chinese Philosophy 3910: 3909: 3758:Mandate of Heaven 3630: 3629: 2413: 2412: 2409: 2408: 2328:Dream Pool Essays 2220:Gunpowder weapons 2133: 2132: 1660: 1659: 1652:Ministry of Works 1637:Ministry of Rites 1584:Three Departments 1421:Fang La rebellion 1401:Wang Ze rebellion 1215:Adler, Joseph A. 1127:978-0-674-03170-8 1077:on April 25, 2016 1056:978-1-135-79795-9 972: 971: 964: 887:Penetrating the ' 855:(righteousness), 609:, in present-day 507: 506: 499: 498: 466:Standard Mandarin 430: 429: 397:Standard Mandarin 356: 355: 337:Standard Mandarin 303: 302: 270:Standard Mandarin 203: 202: 119: 118: 111: 93: 3975: 3787:Self-cultivation 3692:Neo-Confucianism 3427:Chung-ying Cheng 2585: 2486:New Confucianism 2481:Neo-Confucianism 2440: 2433: 2426: 2417: 2359: 2356: 2335: 2083: 2082: 1174–1189 2080: 2022: 2021: 1050–1080 2019: 1914: 1913: 1111–1117 1911: 1770: 1720:Longquan celadon 1688:Five Great Kilns 1580: 1507: 1327: 1320: 1313: 1304: 1202: 1199: 1193: 1192: 1160: 1154: 1153: 1138: 1132: 1131: 1111: 1105: 1104: 1093: 1087: 1086: 1084: 1082: 1073:. 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