Zhu Xi's Metaphysical System and the Role of Taiji (Great Ultimate)
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There are many sayings ascribed to Zhu Xi on the topic of the Great Ultimate, or Taiji, in both the Zhuzi Wenji [Collected Works of Master Zhu] and the Zhuzi Yulei [Classified Conversations of Master Zhu]. However, it is not an easy task to attempt to understand the meaning of the term as presented in these works. Zhu Xi's comments on the subject often seem vague, roundabout or outright confusing. Some statements even appear to be tautologies. In this paper, I attempt to sort through Zhu's sayings in order to find out the role Taiji plays in Zhu Xi's metaphysical system, and to refute the notion that it is a concept that is "neither woven closely into Zhu Xi's philosophical system nor given its proper place within it," as some have claimed. Following the Cheng brothers' view that "substance and function have the same origin" and that "between the hidden and the manifest there exists no gap," Zhu Xi early on subscribes to the theory of tiyong (substance and function) and applies it to describe the relation between Dao and qi(vessel). However, after the turnaround in his thinking concerning the status and function of the human mind in 1169, in his commentary on Zhou Dunyi's Taiji tu shuo, entitled the Taiji tu shuo jie, Zhu makes it clear that although Taiji is not something that is temporally prior to yinyang and that Taiji does not directly create things, it is a pervading presence in material things, and exists on a level different from that of objects. It is described as the metaphysical 'pivot of creation and transformation' within the universe, as well as the 'foundation of diverse phenomena and things.' Instead of equating Taiji with ti, and yinyang with yong, Zhu's Taiji tu shuo jie seeks to explain the relationship between the ultimate principle and physical objects by means of a more subtle theory. In the treatise, Zhu describes Taiji as benran zhi miao (the characteristic of metaphysical substance being unbounded by physical limitations), and the movement and quiescence within the phenomenal realm as suocheng zhi ji (the physical frame that carries the metaphysical principle with it). Taiji is something that is responsible for the transformation of things in the phenomenal realm, which is present in the midst of transformation and yet is itself unaffected in the process. Thus contained in the Taiji tu shuo jie is the idea that although Taiji is always present wherever yinyang is present, it is something that is clearly to be differentiated from yinyang, and that cannot be reduced or equated at any stage with it. Taiji comes to take on a more comprehensive character with the unfolding of the debate between Zhu Xi and Lu Xiangshan (1187-1189). In Zhu Xi's later thought, Taiji is understood to encompass both the weifa and the yifa realms of the mind, and to be present within the yinyang realm and outside of it. Taiji belongs to a level of existence different from that of yinyang precisely in that it is present both inside and outside of yinyang. Because Taiji is a principle that is both transcendent and immanent, it can be said to be absolute. Through the debate with Lu, Taiji comes to be equated in meaning with 'standard' or 'norm,' as well as the highest truth. Zhu's theory of Taiji deals comprehensively with both activity within nature and that within the human mind. The theory of Taiji implies that although human ideals are inseparable from the natural tendencies of the universe, they are not subordinate or posterior to nature. For Zhu Xi, Taiji as reflective of human moral ideals (ren yi li zhi) represents an absolute norm that regulates the natural sphere, and as such, exists a priori, although manifested at all times in tandem with phenomena.
Abstract
There are many sayings ascribed to Zhu Xi on the topic of the Great Ultimate, or Taiji, in both the Zhuzi Wenji [Collected Works of Master Zhu] and the Zhuzi Yulei [Classified Conversations of Master Zhu]. However, it is not an easy task to attempt to understand the meaning of the term as presented in these works. Zhu Xi's comments on the subject often seem vague, roundabout or outright confusing. Some statements even appear to be tautologies. In this paper, I attempt to sort through Zhu's sayings in order to find out the role Taiji plays in Zhu Xi's metaphysical system, and to refute the notion that it is a concept that is "neither woven closely into Zhu Xi's philosophical system nor given its proper place within it," as some have claimed. Following the Cheng brothers' view that "substance and function have the same origin" and that "between the hidden and the manifest there exists no gap," Zhu Xi early on subscribes to the theory of tiyong (substance and function) and applies it to describe the relation between Dao and qi(vessel). However, after the turnaround in his thinking concerning the status and function of the human mind in 1169, in his commentary on Zhou Dunyi's Taiji tu shuo, entitled the Taiji tu shuo jie, Zhu makes it clear that although Taiji is not something that is temporally prior to yinyang and that Taiji does not directly create things, it is a pervading presence in material things, and exists on a level different from that of objects. It is described as the metaphysical 'pivot of creation and transformation' within the universe, as well as the 'foundation of diverse phenomena and things.' Instead of equating Taiji with ti, and yinyang with yong, Zhu's Taiji tu shuo jie seeks to explain the relationship between the ultimate principle and physical objects by means of a more subtle theory. In the treatise, Zhu describes Taiji as benran zhi miao (the characteristic of metaphysical substance being unbounded by physical limitations), and the movement and quiescence within the phenomenal realm as suocheng zhi ji (the physical frame that carries the metaphysical principle with it). Taiji is something that is responsible for the transformation of things in the phenomenal realm, which is present in the midst of transformation and yet is itself unaffected in the process. Thus contained in the Taiji tu shuo jie is the idea that although Taiji is always present wherever yinyang is present, it is something that is clearly to be differentiated from yinyang, and that cannot be reduced or equated at any stage with it. Taiji comes to take on a more comprehensive character with the unfolding of the debate between Zhu Xi and Lu Xiangshan (1187-1189). In Zhu Xi's later thought, Taiji is understood to encompass both the weifa and the yifa realms of the mind, and to be present within the yinyang realm and outside of it. Taiji belongs to a level of existence different from that of yinyang precisely in that it is present both inside and outside of yinyang. Because Taiji is a principle that is both transcendent and immanent, it can be said to be absolute. Through the debate with Lu, Taiji comes to be equated in meaning with 'standard' or 'norm,' as well as the highest truth. Zhu's theory of Taiji deals comprehensively with both activity within nature and that within the human mind. The theory of Taiji implies that although human ideals are inseparable from the natural tendencies of the universe, they are not subordinate or posterior to nature. For Zhu Xi, Taiji as reflective of human moral ideals (ren yi li zhi) represents an absolute norm that regulates the natural sphere, and as such, exists a priori, although manifested at all times in tandem with phenomena.
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