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| | Stillness and Activity |
 | | Chu Hsi considered the state of mind described by the terms "unity" and "reverent composure" to be the spiritual basis of both the intellectual cultivation of mind and moral activity. | | | Chu Hsi's description of Ch'an meditation, like his accounts of Buddhist doctrines, is a caricature. | | | Chu claimed that the T'ai-chi Diagram and its Explanation were esoteric teachings that Chou had revealed to the Ch'eng brothers, which they were unwilling to share with their own students. |
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http://www.aarweb.org/syllabus/syllabi/a/adler/1JN1T-471/ChouChu2.htm
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| | Chu Hsi and Divination |
| | Chu's fundamental problematic, the basis of all his intellectual concerns, was the possibility and the difficulty of attaining sagehood by means of self-cultivation. | | | Chu Hsi's claim that divination is the detection of incipient change is found in his commentary on chapter 24 of the Doctrine of the Mean. | | | Chu Hsi's point in his letter to Chang Shih (quoted at the beginning of this chapter) is that these texts were not the original locus of meaning. |
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http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln471/Divination.htm
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| | Toward The Ecumenical Unity of East and West: The Renaissances of Confucian China and Christian Europe |
| | Chu Hsi mocked any lesser concept of the mind, either the Taoist/Legalist argument that, in order to impose order on the ignorant masses, people must be treated like beasts, or the Zen Buddhist argument that the outside world should be rejected in favor of self-reflection and personal enlightenment. | | | To Chu Hsi, these terms all refer to the one Creator God in the same sense as was understood by the fathers of Christianity and those who followed in the tradition of St. Augustine. | | | To Chu Hsi, God, the Universal Principle, is infinite, indivisible, and eternal. |
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http://www.members.tripod.com/~american_almanac/ecumenic.htm
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| | Chu Hsi and his principle of wisdom as hidden and stored |
| | During the time of Chu Hsi, (1130-1200AD), Confucian doctrine had been in stagnation for more than a thousand years, being supplanted by Taoist and Buddhist systems of thought. | | | To preserve the mind, Chu Hsi said it must be exercised, through the investigation of things until their fundamental principles are understood. | | | As ones knowledge and learning continues, one will "awaken all of a sudden" to what is harmonius and unified, which is manifested as "total substance and great functioning." If the mind is not properly cultivated, Chu Hsi asserted that the extension of knowledge would deteriorate into empty learning. |
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http://www.noogenesis.com/hsi/Chu_Hsi.html
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| | CGR3 |
| | Chu Hsi says, "From the most essential and most fundamental about one-self to every single thing or affair in the world, even the meaning of one word or half a word, everything should be investigated to the utmost, and none of it is unworthy of attention. | | | Ch'en Ch'un (1159 - 1223), one of Chu Hsi's eminent disciples, explains the connection between the Principle of Heaven and impartiality as follows. | | | According to Chu Hsi, one should learn the Great Learning, the Analects, the Book of Mencius, and the Doctrine of the Mean in that order. |
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http://www5d.biglobe.ne.jp/~fmhk/CGR/CGR3.htm
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| | Chu Hsi |
| | Indeed Chu Hsi despite the occasional stridency of some of his later criticisms of Buddhism nonetheless remained influenced by some of its metaphysical teachings. | | | For him, indeed for Confucians in contrast to Buddhists, such practices were not postures to evoke an alterior state of enlightenment. | | | Chu Hsi maintains, however, that this unity is discerned in experience. |
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http://homepage.mac.com/haroldsjursen/ChuHsi.htm
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| | Chu Hsi's Li-Chi Concept of the Universe |
| | Further, just as Chu Hsi indicated that these Uncreated Universals can be discovered in the Four Books of China, we Christians believe that they can be discovered even more clearly and abundantly in the divinely revealed Word of God, in particular in the Four Gospels. | | | * True natural revelation (such as one find in Chu Hsi) and true Supernatural Revelation (such as one find in the Bible) should complement each another in a greater harmony, as one is indirectly (naturally) and the other one is directly (supernaturally) given by God, without Whom nothing genuinely revelatory is possible. | | | As never before, what the postmodern world needs, therefore, is the conviction, belief, or spiritual common sense that some uncreated, timeless and mind-independent universals or Lis do exist. |
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http://www.catholic-church.org/grace/ecu/li-chi.htm
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| | Session 104 |
| | Noting that Chu’s mature philosophy has more in common with Ts’ao-tung than the Lin-chi, which Chu studied as a youth, I point out that the main difference between Chu and Buddhism lies in his moral intentionality and acceptance of social responsibility. | | | In principle, Chu Hsi disapproved of popular religious practices that deviated from Confucian rituals, but in real life he allowed himself to conform with social demands placed on a filial son in arranging burials of his parents according to prevailing fung-shui customs. | | | The paper concludes with Buddhist influence on Chu’s teachings through a comparison of both the doctrine of reverence to mindfulness and the concept of Buddha-nature with the Great Ultimate and principle. |
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http://www.aasianst.org/absts/1999abst/china/c-104.htm
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| | Chu Hsi Synthesis |
| | According to Chu, all things in the universe possessed principle, which as defined by him and the Ch’eng brothers before him was both the reason why a thing was as it was and the rule to which a thing should conform. | | | In Chu’s view principle in the world was one, it simply had many manifestations. | | | So although different things manifested it in different ways, the rule to which those things conformed was ultimately one, as was the reason those things were as they were. |
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http://brian.hoffert.faculty.noctrl.edu/HST165/ZhuXi
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| | Chapter 1: DIAGRAM OF |
| | Mien-tsai was the honorific name of Huang Kan (1152-1221), Chu Hsi's son-in-law and one of his leading disciples. | | | Read from the top down it is an unfolding of the Supreme Ultimate to its diversified manifestation in the many creatures; considered from the bottom up, it is a revelation of the ultimate unity within the manifest plurality of those creatures. | | | The one principle, then, transcends distinctions; its diverse manifestation as the specific natures of different creatures is due rather to differentiations, typically expressed in terms of purity and fineness versus turbidity and coarseness, that arise in material force, the vehicle of its manifestation.38 |
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http://webdoc.sub.gwdg.de/ebook/h-k/2001/sage/ch1.html
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| | Amazon.co.uk: The Religious Thought of Chu Hsi: Books |
| | Next, Ching considers Chu's interpretation of human nature and the emotions, highlighting the mystical thrust of the theoretical and practical teachings of spiritual cultivation and meditation. | | | In this book, Julia Ching offers the first book-length examination of Chu Hsi's religious thought, based on extensive reading of both primary and secondary sources. | | | Julia Ching, a noted scholar of Neo-Confucian thought, provides the first book-length examination of Chu-Hsi's religious thought, based on extensive reading in both primary and secondary sources. |
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http://www.amazon.co.uk/exec/obidos/ASIN/0195091892
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| | Chapter 9: DIAGRAM OF THE |
| | Chu Hsi's Admonition for Mindfulness Studio says, "Recollect your mind and make it abide, as if you were present before the Lord on High. | | | These aspects also are evident in Chu Hsi'sAdmonition for Mindfulness Studio. | | | He was a leading scholar who studied with He Chi, a disciple of Chu Hsi's son-in-law and chief doctrinal heir, Huang Kan. The doctrine of mindfulness was one of his chief concerns, and this diagram arose through his own attempt to make Chu Hsi's Admonition the norm and guide of his daily life. |
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http://webdoc.sub.gwdg.de/ebook/h-k/2001/sage/ch9.html
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| | Chu Hsi |
| | Chu Hsi (1130-1200 CE) became the acknowledged exponent of Neo-Confucianism, which combined the traditional values of Confucianism with a metaphysical theory of humanity’s relation to the universe. | | | Chu Hsi saw human nature as perfectly moral, deriving from the law or principle of the universe (expressed as descending from heaven). | | | The humanistic aspects of Chu’s philosophy derive very much from the Confucian canon, and his texts are replete with quotations from the Master and from the Chinese Classics of even earlier centuries. |
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http://www.humanistictexts.org/chuhsi.htm
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| | MemberNews |
| | 3, "Chu Hsi." In Encyclopedia of Ethics, 2nd. |
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http://www.cwu.edu/~iscp/MemberNews.htm
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| | Publisher description for Library of Congress control number 88012661 |
| | As revealed by Munro, Chu Hsi's thought is polarized between family duty and a broader altruism and between obedience to external authority and self-discovery of moral truth. | | | For nearly six centuries Confucian orthodoxy was based on Chu Hsi's commentaries on Confucian classics. | | | Munro finds the key to the complexities of Chu Hsi's thought in his mode of discourse: the structural images of family, stream of water, mirror, body, plant, and ruler. |
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http://www.loc.gov/catdir/description/prin031/88012661.html
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| | Chu Hsi Biography / Biography of Chu Hsi Biographies |
| | The following biographies focus on different aspects of Chu Hsi's life and work. | | | All biographies listed are included in the Chu Hsi Biography Pass. | | | Chu Hsi Biography / Biography of Chu Hsi Biographies |
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http://www.bookrags.com/biography-chu-hsi/index.html
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| | Learning to Be A Sage |
| | In Korea and Japan as well, his teachings defined the terms of scholarly debate and served as the foundation for state ideology. | | | For hundreds of years, every literate person in China was familiar with Chu Hsi's teachings. | | | Students and teachers of Chinese history and philosophy will not want to miss Daniel Gardner's accessible translation of the teachings of Chu Hsi (1130-1200)--a luminary of the Confucian tradition who dominated Chinese intellectual life for centuries. |
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http://www.ucpress.edu/books/pages/5190.html
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| | AllRefer.com - Chu Hsi (Chinese And Taiwanese History, Biography) - Encyclopedia |
| | You are here : AllRefer.com > Reference > Encyclopedia > Chinese And Taiwanese History, Biographies > Chu Hsi | | | According to Chu Hsi, the normative principle of human nature is pure and good. | | | AllRefer.com - Chu Hsi (Chinese And Taiwanese History, Biography) - Encyclopedia |
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http://reference.allrefer.com/encyclopedia/C/ChuHsi.html
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| | KoreaTimes : [Living Science] Seoul: Better Place to Live In |
| | Besides, it is said that to have faith is to be certain of things we cannot see. | | | Chinese scholar Chu Hsi (1130-1200) said excellent people are delivered from the graceful land and the pulling effect in science explains that too. | | | The aesthetic essence of Seoul is shown splendidly on the Taedongyo map, calligraphically drawn by Kim Chong-ho (? |
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http://times.hankooki.com/lpage/opinion/200407/kt2004072218522154330.htm
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| | Chu Hsi-ning - Wikipedia, the free encyclopedia |
| | The "threes" stand for the Three Principles of the People and for the Christian trinity. | | | These are concerns he inherited from the May 4th movement and the writers of the 1930s. | | | However, Chu Hsi-ning's, unlike that of many Chinese writers of the 1930s, was not leftist. |
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http://en.wikipedia.org/wiki/Chu_Hsi-ning
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| | I. Guides to the State of the Field |
| | The following index series groups phrases from Chu Hsi's commentaries by topic, noting their location in the original. | | | For an index to personal names, places, and book titles in Chu Hsi's classified conversations (the Chu-tzu yü-lei), see: | | | VI.D. The following several works index writings and records of oral teachings in the Neo-Confucian school of the Ch'eng brothers and Chu Hsi. |
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http://sunsite.utk.edu/songtool/VI/VI_d.html
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| | Amazon.com: Further Reflections on Things at Hand: Books: Chu Hsi |
| | Available for the first time in English, Chu Hsi's "Sequel to Reflections on Things at Hand" (Su chin-ssu-lu) is a collection of his sayings and writings, including personal letters, complete with commentaries and biographical notes. | | | Amazon.com: Further Reflections on Things at Hand: Books: Chu Hsi | | | Chu Hsi (1130-1200), the renowned Chinese philosopher, lived during what is sometimes referred to as a "renaissance" in Chinese history-a time of commercial expansion and intellectual innovation. |
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http://www.amazon.com/exec/obidos/tg/detail/-/0819183733?v=glance
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| | Chu Hsi - definition of Chu Hsi in Encyclopedia |
| | Chu Hsi - definition of Chu Hsi in Encyclopedia | | | Zhu Xi (朱&: Zhū Xī, Wade-Giles: Chu Hsi) (1130 - 1200) in China was a Confucian and one of most significant Neo-Confucians. | | | He taught at the famous White Deer Grotto Academy for some time. |
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http://encyclopedia.laborlawtalk.com/Chu_Hsi
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| | Additional Reading (from Chu Hsi) -- Encyclopædia Britannica |
| | But, under her, the government was dishonest and did not make changes that were needed to benefit the people. | | | Utilitarian Confucianism: Ch‘en Liang's Challenge to Chu Hsi (1982); Wm. | | | Chu's technique, which he called “optical molasses,” was used to explore the internal structure of atoms in more detail than was previously possible. |
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http://www.britannica.com/eb/article-8384
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| | Chu Hsi - definition of Chu Hsi by the Free Online Dictionary, Thesaurus and Encyclopedia. |
| | This information should not be considered complete, up to date, and is not intended to be used in place of a visit, consultation, or advice of a legal, medical, or any other professional. | | | Chu Hsi - definition of Chu Hsi by the Free Online Dictionary, Thesaurus and Encyclopedia. | | | You may also use the word browser links: |
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http://www.thefreedictionary.com/Chu+Hsi
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| | Find in a Library: Chu Hsi and Neo-Confucianism |
| | Find in a Library: Chu Hsi and Neo-Confucianism | | | WorldCat is provided by OCLC Online Computer Library Center, Inc. on behalf of its member libraries. |
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http://worldcatlibraries.org/wcpa/ow/c541d28ef605c6cca19afeb4da09e526.html
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| | Chu Hsi |
| | A contrastive phonology of Mandarin Chinese and American English (Linguistic approach to English teaching series) | | | Introduction to the Study of the Classic of Change | | | Williamson John C. Ferguson Chu Hsi Lu Hsiang-Shan Ssu-Ma Kuang |
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http://www.internetcross.com/search/Chu%20Hsi/Author
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