A Treatise On Liu Jishan's Theory Of Vices

Liu Jishan is the rear guard of Neo-confusianism.His hairsplitting analysis of vice has attracted the attention of many scholars.This dissertation mainly articulates his theory's uniqueness in this area,considering the problem by setting it in the horizon of a complete overview of Jishan's thought.Passingly we will discuss the influence acted upon his cultivation theory by his viewpoint concerning vice's origin.In the first chapter,two precedent problems concerning the origin of vice will be discussed.The first section is about his theory of Li-qi(??).Based on the viewpoint of the so called unifying Li(?)and Qi(?),how could vices be possible seems more pressing.By this clarification,the pivotal uncertainty and perplexity will be highlighted.The second section is about the special definitions of Yi(?)and Nian(?)conferred by Jishan.The relationship between Yi and Nian is not the one between a transcendental level and empirical level.The existence of Nian exactly is a kind of vice,so it must be purged.The second chapter will devote to the inquiry of vices'origin.The first section will analyze the conception of Wang(?).Wang is the incipient activation of all kinds of vices,and is the unitary goodness losing itself.Using the conception of Duti(??),Jishan described the subtlety and obscurity of Wang.The second section will analyze the conception of Xi(?).Through the comparison between the analogy of ice and water and the analogy of mud and sand,the sense of habit in this concept will be highlighted,moreover negation of Shanxi's(??)goodness in Jishan's text will be reasonably and coherently interpreted.In the third chapter,we will mainly interpret the illustrious text of Liu Jishan,namely Renpu(????).In this masterpiece,there are various vices depicted based on Jishan's observation.Belonging to the genre of Quanshanshu(???),which prevailed in periods of later Ming dynasty and early Qing dynasty,Renpu has many significant characters different from other works classified under the same style.The second section will concretely focus on particular items of vices,purposing that the motives by which these items were chosen in the aspects of philosophical and intellectual history should be unveiled.The forth chapter will delve into influences exerted by Liu Jishan's viewpoints of vice which have been stated in the former three chapters.Compared with Zhuzi's relevant theory that expressed in the so called Zhongheshuo(???),in the first section,there will be a necessary differentiation of Dongcha(??)from Xingcha(??).This is based on the above conclusions about obscurity and accumulativeness of vices.At last we will make it clear that the expression Jingcun zhi wai wu Dongcha(???????)means there is imperatively no cultivation of Dongcha.To become a sage,cultivation of Jingcun is enough.The second section is concerning Liu Jishan's critics on Yangming.It will be pointed out that there is almost nothing different between definitions of Liangzhi(??)offered by Jishan and Yangming.Notwithstanding he refused to locate Liangzhi in cultivation's first place.The key point is Jishan tried to uproot the underlying obscure vices before the palpable vices come about.This thought came into the vivid expression,Zhanxianshou(???).By this demonstration,cultivation's key is Yi and not Zhiliangzhi(???).