THE RELIGIOUS AND THE SCIENTIFIC THOUGHT OF ZHU XI: HOW THE TWO ARE RELATED ONG KOK TIEN (M.A., NUS) A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF PHILOSOPHY NATIONAL UNIVERSITY OF SINGAPORE 2010 PREFACE AND ACKNOWLEDGEMENTS In my Masters thesis (Sung-Ming Confucianism and Ecology) I explored the relevance, for ecological issues, of various aspects of Songming Confucianism I would now like to follow up on my Masters work by going more deeply into the said aspects of this branch of Confucianism, focusing in particular on its crowning figure, Zhu Xi, so as to form an estimate of the Chinese contribution as represented by this philosopher in addressing the scientific and also the religious needs of the modern world, and conversely (though to a lesser extent) what ramifications for his thought what we know about religion and science today would have What I would like to is basically to answer the following questions: (1) What are the scientific elements present in Zhu Xi’s world-view? (2) What are the religious elements present in Zhu Xi’s world-view? (3) What is the relationship between the religious and scientific elements in Zhu’s system? Can this system be both religious and scientific without any contradiction? Zhu Xi’s thought has exerted the greatest influence on the East Asian intelligentsia in the seven hundred or so years before the collapse of the imperial order in the early Twentieth Century Clearly the intellectual and cultural effects exerted by a thinker of such weight, for better or for worse, are likely to persist in the East Asian cultural milieu, albeit in the absence of explicit and tangible manifestations signifying a conscious endorsement of his thought, such as special curricula drafted by the state for civil service examination candidates The study of this philosopher’s thought and how it relates with the ideas and concerns of the modern world thus becomes entirely pertinent Zhu Xi has promulgated certain ideas, chiefly the teaching of gewu, ‘the investigation of things’, which at least some modern scholars have considered highly scientific in spirit On the other hand, li (often translated as ‘principle’), another concept of central importance in Zhu’s thought, has obvious religious connotations, being the embodiment of the moral and spiritual values of humanity Thus it would be most interesting to find out how the two categories of science and religion could come together in his thought (and the ramifications thereof for religion and science today) If Zhu Xi could be shown to have a positive and significant contribution to make in this respect, this would also go a long way towards affirming his place in the contemporary intellectual scene as one of East Asia’s (if not indeed the world’s) greatest minds, as opposed to a peripheral and intellectually obsolete relic from some ‘feudal’ past I would like to thank my two supervisors, Prof Alan Chan and Prof Cecilia Lim, for their extreme patience in correcting my errors I would also like to thank my mother, sister and two brothers for their emotional support and willingness to bear with me through the long and difficult gestation of the present work Last but certainly not least, there are a number of friends, both at the National University of Singapore and elsewhere, whose great sense of humor and interest in my work have cheered me on They have my heartfelt gratitude! TABLE OF CONTENTS Summary…6 Aim of the Present Thesis…8 1.1 Issues Regarding Scientific and Religious Elements in Zhu Xi…8 1.2 The Relevance of Zhu Xi to the Debate on Science and Religion…43 Zhu Xi’s Thought and Its Scientific and Religious Dimensions…48 2.1 Life and Times…48 2.2 The Religious Side of Zhu Xi…50 2.3 The Scientific Side of Zhu Xi…78 2.4 Special Ideas and Concepts of the Traditional Chinese Worldview as found in Zhu’s thought…107 How the Scientific and the Religious Side of Zhu Xi are Related…116 3.1 How Religion Needs Science in Zhu Xi…116 3.1.1 The characteristics of sagehood and how they are related…117 3.1.2 How gewu would lead to the development of the attributes of sagehood…124 3.1.3 Justifying Zhu Xi’s use of moral concepts in understanding nonhuman Nature…128 3.1.4 Summary…143 3.2 How Science Needs Religion in Zhu Xi…144 3.2.1 A problem with the acquisition of knowledge…145 3.2.2 Zhu Xi’s solution and how it shows the need of science for religion in Zhu Xi…148 3.2.3 Further ramifications of Zhu Xi’s system, and possible challenges to it…158 3.2.4 Summary and remaining issues…169 Some Thoughts in Conclusion…178 4.1 Relevance for Modern Times and Prospects for Further Developments of Zhu Xi’s Thought…178 4.2 Do we need a Daoti? 189 Notes…207 Bibliography…232 SUMMARY The present thesis is intended as an investigation of the relationship between the scientific and religious aspects of the Chinese philosopher Zhu Xi In Chapter One a bibliographical study of a number of works on Zhu Xi’s thought shall be undertaken and prevalent views on it noted alongside various issues one would encounter in understanding it, in particular if Zhu Xi may at all be considered as a scientific thinker and why This shall be followed by a brief defense of the relevance of Zhu’s thought for the current debate on the troubled relationship between science and religion In Chapter Two I shall give an overview of the major features of Zhu’s religious thought, focusing chiefly on the concept of li (principle), before proceeding to argue for the presence in his thought of a scientific dimension for which an overview shall be provided as well, the concept of gewu (the investigation of things) being here the main focus of attention An examination of the concepts of yin, yang and wuxing (the Five Agents) shall also be undertaken In this chapter any manifestations of the organic worldview underlying Zhu’s thought shall be given special attention for its possible implications for the acquisition of knowledge, as well as Zhu’s avoidance of ‘conceptual fixation’ This shall pave the way for Chapter Three where I shall state and defend the case for the mutual interdependence of the religious and the scientific side of this philosopher’s system In the first section the attributes of sagehood, the summum bonum of Zhu’s religious thought, shall be enumerated and various aspects of gewu shown to be essential for the attainment of the said attributes In the second section I shall point out the existence of a problem with the possibility of acquiring knowledge and show how the problem can be solved only on the basis of a metaphysics such as that of Zhu Xi’s li, which entails the presence of all knowledge within oneself Other issues, such as that concerning the place of the conceptual schemata we adopt beforehand in the pursuit of knowledge, shall be discussed as well The concluding chapter shall look at the prospects for an independent scientific tradition in the East Asian milieu which would be affirmative of its traditional religious views, and how other cultural milieux might be inspired to develop the same — a science in concord with their own views and beliefs The place of religious belief in the modern world, in particular the neo-Confucian daoti, shall also be discussed AIM OF THE PRESENT THESIS  1.1 Issues Regarding Scientific and Religious Elements in Zhu Xi The Confucian tradition did not always limit its area of interest to ‘human society and human society alone.’1 Over the centuries its adherents actually developed a keen interest in the nature and causes of Natural phenomena — these being the concern of what we term science today — and also what aspects of existence there might be beyond the merely empirical which would serve as a basis for our most cherished values — these being the central concern of all religion All this was to culminate in the Twelfth Century philosopher Zhu Xi 朱 熹 (1130 – 1200), who explored both domains of inquiry extensively in his thought Now it is well-known that science and religion are often considered today, at least in the West, as locked in irreconcilable conflict Advocates of science condemn religion as the mass delusion of gullible minds, and supporters of the religious cause in turn accuse science of fostering a despairing view of reality which negates all human values As early back as the 1920s, British philosopher Alfred North Whitehead already noted that ‘The conflict between religion and science is what naturally occurs to our minds when we think of this subject.’2 In the context of the present work, this leads to an interesting and important question: if scientific and religious elements are both present in Zhu Xi, what is the relationship between them? Are they mutually antagonistic, or mutually indifferent, or could some more positive relationship obtain between them? It is by no means a foregone conclusion what the answer would be Science and religion can actually assume many forms Theravāda Buddhism differs greatly from Protestant Christianity in many respects, nor does Aristotelian science see eye-to-eye with modern science on everything The conflict between science and religion, for all we know, might therefore turn out to be a highly localized and culture-specific conflict between certain preconceived notions of what religion and science consist in, notions not necessarily endorsed by all; other views and ideas identifiable as religious or scientific might exist which might be able to circumvent such conflicts or even coexist in a state of harmonious interdependence — it being just the present author’s intention to demonstrate that such is in fact the case with the religious and scientific dimensions of Zhu Xi’s thought in particular (For this purpose a working definition on just what being scientific and being religious consist in shall be provided in due course.) The value of such an endeavor is self-evident if we acknowledge the value of both science and religion and if living in a state of intellectual schizophrenia does not recommend itself to us as a delectable state of affairs As Whitehead said: It would… be missing the point to think that we need not trouble ourselves about the conflict between science and religion In an intellectual age there can be no active interest which puts aside all hope of a vision of the harmony of truth To acquiesce in discrepancy is destructive of candor, and of moral cleanliness It belongs to the self-respect of intellect to pursue every tangle of thought to its final unravelment Contemporary Confucians would well to heed Whitehead’s message Without a careful examination of science in its different manifestations and of the relationship between them and the Confucian narrative — the different manifestations of science being understood here to mean not only the many claims and findings made in the name of science but also the experimental methodologies and basic assumptions underlying or leading to them — all efforts at preserving traditional Confucian values and passing them 10 down to posterity can be nothing short of deficient What might the two camps have in store for each other? Should certain elements in the Confucian tradition (such as the emphasis on studying the classics, often at the expense of other domains of human inquiry) prove inimical to scientific progress, what is to be done? Again, should various scientific (or allegedly scientific) claims and findings (such as the claim, not entirely unpopular among scientists today, that human minds are nothing more than the workings of computers) prove prejudicial to Confucian values, what response could the Confucian camp give? That a thorough understanding of and rapport with science is of supreme importance for Confucianism should by now be plain And what better place to begin than with a thinker from the Confucian tradition itself who has exhibited a keen interest in the nature of the phenomenal reality we inhabit, with his source of motivation being none other than how the values of the Ru School 儒家 may be grounded in this reality? To the present author’s knowledge, no major work on Zhu Xi has ever embarked specifically on this goal, the examination of the relationship between the religious and scientific aspects of his thought Certain accepted interpretations of his views as found in the literature not exactly conduce to the aim of this thesis either, or the views are simply noted as they are without any exploration of what special implications they might lead to A review of some of the more important literature is in order here First a rough summary of Zhu’s worldview In Zhu’s thought, all entities in existence possess what he termed li 理 (often translated as ‘principle’) An entity’s li constitutes the reason for its characteristic modes of behavior, but is not merely that, being at the same time its xing 性, its nature, so the li of an entity could therefore be thought of actually as 10 233 Confucius et al, Sishu 四書 (The Four Books), annotated and supplemented with translations into modern colloquial Chinese by Min Qiu 敏 求 , Xinjiang Renmin Chubanshe 新疆人民出版社 (Xinjiang People’s Publ Co) / Xinshiji Chubanshe 新世紀 出版社 (New Century Publ Co), Changsha, 2002 Dong Yuzheng 董玉整, ed., Zhongguo Lixue Dacidian 中國理學大詞典 (Great Dictionary of Chinese Neo-Confucianism), Jinan Daxue Chubanshe 暨南大學出版社 (Jinan Univ Press), Guangzhou, 1996 Dong Zhongshu 董仲 舒, Chunqiu Fanlu 春秋繁露 (Luxuriant Gems of the Spring and Autumn Annals), Siku Quanshu 四庫全書 (Wenyuange 文淵閣 Edition), www.sikuquanshu.com, 1999 Feng Bingkui 馮炳奎, Songming Lixue Yanjiu Lunji 宋明理學研究論集 (A Collection of Research Papers on Songming Confucianism), Liming Wenhua Shiye Gongsi 黎明文化事業公司 (Dawn Cultural Enterprises Co), Taipei, minguo 72 (1983) Fu Xiaofan 傅小凡, Songming Daoxue Xinlun 宋明道學新論 (A New Discourse on Songming Confucianism), Shehui Kexue Wenxian Chubanshe 社会科學文献出版社 (Social Sciences Academic Press), Beijing, 2005 233 234 Gao Ming 高明 et al, Rujia Sixiang yu Zhonghua Wenhua Yanjiu Lunji 儒家思想 與中華文化研究論集 (A Collection of Research Papers on Confucian Thought and Chinese Culture), Liming Wenhua Shiye Gongsi (Dawn Cultural Enterprises Co), Taipei, minguo 72 (1983) Gong Daoyun 龔道運, Zhuxue Luncong 朱學論叢 (Discussions on the Study of Zhu Xi), Wenshizhe Chubanshe 文史哲出版社 (Literature, History and Philosophy Publ Co), Taipei, minguo 74 (1985) Jiao Hong 焦竑, Danyuanji 澹園集 (Tranquil Garden Anthology; 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The Religious Side of Zhu Xi? ??50 2.3 The Scientific Side of Zhu Xi? ??78 2.4 Special Ideas and Concepts of the Traditional Chinese Worldview as found in Zhu? ??s thought? ??107 How the Scientific and the. .. Regarding Scientific and Religious Elements in Zhu Xi? ??8 1.2 The Relevance of Zhu Xi to the Debate on Science and Religion…43 Zhu Xi? ??s Thought and Its Scientific and Religious Dimensions…48 2.1 Life and. .. the Religious Side of Zhu Xi are Related? ??116 3.1 How Religion Needs Science in Zhu Xi? ??116 3.1.1 The characteristics of sagehood and how they are related? ??117 3.1.2 How gewu would lead to the development