Research On The Huxiang School's Doctrines Of Ti And Yong

In Chapter 1, I firstly analyze the inherent characteristics of the theory about Ti (?)-Yong (?). I hold the opinion that on one hand the theories about Ti-Yong of different schools possess the same structure of form; but on the other hand, they show different substantial connotation. All the schools in the history of Chinese philosophy think that Ti and Yong are basically united, and Ti is the fundamental aspect. This point is the common side of the doctrines of Ti-Yong. Besides, philosophers often have different views on the connotation of Ti and Yong, the uniform relationship between Ti and Yong, and the position and significance of Ti and Yong, etc. This is the specificity of the doctrines of Ti-Yong. Then I review the history of the theory of Ti-Yong before the Southern Song Dynasty. In the Northern and Southern Dynasties, the theory of Ti-Yong has arisen and then been developed to a certain degree. In the Sui and Tang dynasties, the theory of Ti-Yong obtains a full and deep development due to the elaboration by the Buddhism and Taoism, meanwhile, the Confucianists also talk about Ti and Yong. In the Northern Song Dynasty, the Neo-Confucianism dramatically develops the theory of Ti-Yong by criticizing and absorbing the thought of Buddhism and Taoism. At the same time, the Buddhism and Taoism's theory of Ti-Yong continues to evolve. All above is the thought background of the Huxiang School's doctrines of Ti-Yong.In Chapter 2, I explicate HU An-guo's theory of deeply understanding Ti and fully realizing Yong. For him, Ti essentially means the original substance of the universe, such as Principle (?) and Conscience (?). Yong means the universal operation of the original substance, which involves universal creation, moral practice, ethics, etc. Based on such an understanding, HU An-guo thinks that Ti is the source and foundation of Yong, and Yong is the manifestation or implementation of Ti itself. In a word, they are an indivisible unity. On the basis of this standpoint, HU An-guo constructs his political philosophy. In his opinion, since Ti is the origin of Yong, Yong comes into being only when Ti gets manifested. As for how to manifest Ti, he emphasizes doing efforts on the Yong, which is based on the view that Ti is inherent in Yong and realized by Yong. Obviously, HU An-guo lays emphasis on the unity of Ti and Yong. That is to say, he not only attaches enough importance to Ti, but also pays full attention to Yong. This standpoint lays the foundation for the Huxiang School's doctrines of Ti-Yong. Compared with the mainstream of Confucianism in the Northern Song Dynasty, the main characteristic of HU An-guo's theory of Ti-Yong is attaching much weight to the aspect of realizing Yong.In Chapter 3,I explore HU Yin's thought that Ti and Yong can not be separated into two things. HU Yin not only inherits CHENG Yi and HU An-guo's doctrines of Ti-Yong but also partially puts them forward. This is mainly reflected in the following point:HU Yin advocates grasping the relationship between Ti and Yong as well as their importance by the principle of the Mean, so he pays more attention to the balance and oneness of Ti and Yong. As the definite principle of the world, the Mean is meant what is not one-sided, what is free from excess and deficiency, what is perfectly impartial, what is all inclusive, and what is perfect penetration without obstruction. Based on the principle of the Mean, HU Yin naturally lays stress on the indivisibility of Ti and Yong, and attach importance to both sides. Specifically speaking, he believes that Yong takes root in Ti, and is led or governed by Ti; moreover, Ti exists in Yong, and is revealed or realized by Yong. In other words, Ti and Yong are mutually dependent so that they are inseparable. The above viewpoints are involved in HU Yin's theory of Tao and all things being one, doctrine of Conscience and the presentations of Conscience being coincident, thought of body and mind interacting, and the assertion that Conscience has both Principle and Righteousness.In Chapter 4,I discuss HU Hong's doctrine of the unity of Ti and Yong. On the basis of digesting Neo-Confucians'thoughts of Ti-Yong in the Northern Song Dynasty, HU Hong creates the theory of Ti and Yong being one, which comprehensively and deeply promotes the development of the Huxiang School's doctrines of Ti-Yong. This is mainly shown in the following aspects:Firstly, HU Hong has a richer understanding of Ti and Yong. In addition to grasp Ti and Yong in the sense of ontology and phenomenon, HU Hong also interprets Ti and Yong as ontology and its immanent creativity, fundamental principle and specific ethics, ins and outs, etc. Secondly, HU Hong understands the relationship between Ti and Yong more intensively and dialectically. He clearly puts forward the idea that Ti and Yong are an internal whole, which reveals the inherent unity of Ti and Yong. Thirdly, HU Hong applies the thought of the unity of Ti and Yong more thoroughly. He applies the doctrine of Ti and Yong being one to his whole philosophy system which includes the theory of Heaven, Conscience and Human Nature, moral cultivation, and nation administration. As a result, his thoughts of Ti-Yong obtain systemic and deep development and rich connotation. The most obvious feature of HU Hong's doctrines of Ti-Yong is reflected in the theory of Xing Ti Xin Yong (????) which defines Ti and Yong as the Reality and its own activity.In Chapter 5, I explore ZHANG Shi's thought of Ti interacting with Yong. Based on HU Hong's Ti-Yong philosophy, ZHANG Shi explicitly comes up with the concept of Ti interacting with Yong in order to highlight the interaction between Ti and Yong. Besides, he elucidates the theory of mutual promotion between Ti and Yong by the doctrine of Li Yi Fen Shu (????) so that the dialectic, flexibility, richness and openness of the Ti-Yong structure get a better display. Undoubtedly, this will further enrich and improve the Huxiang School's doctrines of Ti-Yong. ZHANG Shi not only affirms that Yong is created by Ti but also emphasizes that Ti is realized by Yong. Consequently, he attaches full importance to both Ti and Yong. This standpoint runs through the whole philosophical system of him and obtains a comprehensive application in his theory of Heaven, Conscience and Human Nature, moral cultivation, and nation administration. In a word, the emphasis on the dialectical unity of Ti and Yong is an important characteristic of ZHANG Shi's theory of Ti-Yong.In the conclusion part, I review and summarize the Huxiang School's doctrines of Ti-Yong. In general, the Huxiang School has a rich understanding of Ti and Yong as well as a dialectical and profound grasp of the relationship between Ti and Yong. No matter what sense in which the Huxiang School comprehends Ti and Yong, they always pay much attention to the balance and interaction between Ti and Yong. This is mainly reflected in their efforts to elucidate the dialectical unity of Ti and Yong. In their opinion, Yong should be created and governed by Ti and Ti should be revealed or realized by Yong. That is to say, Ti and Yong are mutually dependent and interactive so that they can not be separated. Based on this profound realization, the Huxiang School not only regards Ti as the fundamental aspect, but also attaches great importance to Yong. As a result, the Huxiang School's doctrines of Ti-Yong show the following features:emphasizing the interaction between Ti and Yong; paying much attention to both Ti and Yong. Obviously, such a view on Ti-Yong is dialectic, abundant, exoteric and pragmatic. Thus it is of great significance not only for its own construction of Confucianism but also for the development of the Confucians'theory of Ti-Yong during that time or in the future.