ved this intellectual system were themselves well versed in the other two philosophies. Although primarily teachers of ethics, they were also interested in the theories of the universe and the origin of human nature (Chang, 60). Neo-Confucianism branched out into two schools of philosophy. The primary exponent of one school was Chu His, an important thinker. He was second only to Confucius and Mencius who established a new philosophical foundation for the teachings of Confucianism by organizing scholarly opinion into a cohesive system. According to the Neo-Confucianist system Chu Hsi represented, all objects in nature. Nature is composed of li an insignificant universal principle or law, and chI the substance of which all material things are made (Chang, 120). ChI may change and dissolve, li, the underlying law of the many things, remains constant and indestructible (Wolf, 38). Chu Hsi further identifies the li in humankind with human nature is the same for all people. The phenomenon of particular differences can be attributed to the varying proportions and densities of the chI found among individuals. Those who receive a chI that is dirty will find their original nature to restore its purity. Purity can be achieved by extending ones knowledge of the li in each individual object. One becomes a sage when, one has investigated and comprehended the universal li or natural law inherent in all animate and inanimate objects (Nivision, 218-219).Opposed to the li (law), school is the hsin (mind) school of Neo Confucianism. The chief exponent of the hsin school was Wang Yangning, who taught the unity of knowledge and practice. His major proposition was that apart from the mind, neither law nor object exists. In the mind are personified all the laws of nature, and nothing exists without the mind. Ones supreme effort should be to develop the intuitive knowledge of the mind, not through intense thought and calm meditation (Wolf, 29).During the Chin...
