| Budget Amount *help |
¥2,800,000 (Direct Cost: ¥2,800,000)
Fiscal Year 2001: ¥500,000 (Direct Cost: ¥500,000)
Fiscal Year 2000: ¥900,000 (Direct Cost: ¥900,000)
Fiscal Year 1999: ¥1,400,000 (Direct Cost: ¥1,400,000)
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| Research Abstract |
The aim of this research is to reproduce the actual occasions of the exchanges of the various Daoxue school in the middle of Southern Song. In order to carry out this plan, I collected in the past three years many materials, and extracted materials of many thinkers and their associates and followers. Particularly I analyzed the development of the school of Lu Zuqian who linked together the central figure of the various Daoxue schools.
I would like to summarize the conclusion by looking at their history up to the late Southern Song after Zhu Xi's death.
The philosophy of the Cheng brothers survived through the late Northern Song, an era controlled by this new political group, and into the early Southern Song in the time of Qin Hui when all the elites associated with the Daoxue were excluded. Through this period, their philosophy was directed to serve as a means for self-training by Scholar-official class (shi) in local areas, as well as by those in the central government (primary, seconda
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ry and third transmission of the Cheng brothers). After the conclusion of the Qin Hui government, Daoxue was accepted as a socially applicable philosophy that could provide answers to the various problems of the shi by focusing on the relationship between the individual and the society as expressed in the examination system. As a result, Daoxue was promoted and it thereby obtained a foundation for nationwide diffusion (the Lu Zuqian network). Furthermore, the words and terms of Daoxue came to be accepted not only by those who intended to leave their local areas but also by all elite classes in order that they might support their spirituality (Zhu Xi and after the death of him). Daoxue after the middle of the Southern Song, in a broader meaning, expanded from the elite class directly involved with the civil service examination to those who were not.
Consequently, literati in the local areas developed awareness in building social orders while the Daoxue philosophy functioned as a creative tool for such awareness. Thus, the central government gained regulating power from below and from local regions in addition to the top-down authority it already had. In conclusion, I suggest that such formative power was the ultimate value of the Daoxue movement for the Song society. Less
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