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By Wing-Tsit Chan
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When Lu died, Chu lamented the loss of his Kao Tzubx (c. This is another proof that scholars in China value convergence of views rather than divergence. It is analogous to the total absence of any proponent of new religious doctrines after Jesus in the Christian tradition. In this practice they were no different from others. This is the characteristic of Chinese learning; it is also the characteristic of Chinese civilization. In this practice they followed the ancient tradition. This is the spirit of Chinese learning and Chinese civilization.
If, however, there is indeed such a thing as a unique Chu Hsi style of scholarship, then this scholarship is, from the Chinese point of view, the property of one individual and is therefore insignificant. " Moreover, Ch'ien's father T'anbk (d. Later historians also felt no necessity to comment on this difference, but instead focused their attention on following the pattern set by Ch'ien. To be sure, Chu paid his teacher the highest respect, but it would be erroneous to conclude that his appreciation and further development of the teaching of the two Ch'engs was limited to the YangLi branch.
Yao and Shun were legendary sageemperors. Commentary in the fifth chapter of his Tahsüeh changchüaq [Commentary on the Great Learning]. The beginning sentence of the Great Learning. He regarded as learning that which one has derived from the ancients, not that which one has arrived at independently to distinguish oneself from the ancients. "3 There is a common thread that runs through the Duke of Chou, Confucius, and Mencius, and it creates the Confucian tradition in China. The great way of humanity resides in the commonality, and not the diversity, among man.
Chu Hsi and Neo-Confucianism by Wing-Tsit Chan