Cheng Yi - Teii

A Confucian scholar from the Northern Song Dynasty in China. His courtesy name was Zhengshu. He was called Professor Yichuan. He is known as the Second Cheng along with his brother Cheng Hao (Mingdao). He was from Luoyang. At about the age of 14, he studied under Zhou Dunyi (Lianxi) along with his brother. At the age of 24, he entered the Imperial College (University) and in response to a question from his instructor, Hu Yan (Ding, 993-1059), he discussed the learning that Yanzi (Yan Hui) preferred as found in the Analects, and submitted the following answer: "Learning is the way to become a sage. Can one become a sage by studying? He said, Yes..." This famous quote succinctly shows the essence of Song learning. At the age of 54, he became a tutor to Cheoljong, and his strict attitude and deep insight made him a highly valued tutor. However, his strictness did not sit well with the emperor's close associates and the literati such as Su Shi (Dongpo, Sichuan Province), and he created conflict between Cheng Yi's Luo Party and Su Shi's Shu Party. He also opposed Wang Anshi's new laws, and was caught up in a strife between the old and new parties, and was exiled to Sichuan. Even after he was pardoned, he was forced to destroy his books, and he faced many difficulties until his later years.

Cheng Yi had a dualistic view of Li and Qi, and believed that the world of things and phenomena was created by the Qi of Yin and Yang, but behind the Qi of Yin and Yang, he also considered the principle (i.e., the Way) that makes Yin and Yang Yin and Yang. The principle was the principle of things in the natural world, but it was also the principle of the human world and the principle of human ethics. Regarding human nature, while his brother Cheng Hao considered the function of human life to be the nature itself, Cheng Yi called the aspect related to life through Qi the "nature of temperament," and considered the "nature of the ultimate origin" that is the original nature given by heaven separately. This is the principle of human beings themselves, and is good, but he said that the "nature of temperament" is divided into good and evil by the purity of the Qi that makes up the body. This requires effort in learning and self-cultivation, and as a method of doing so, he advocated "sitting in reverence," which keeps the mind in a state of tension of respect, and "exploring the principles," which is to thoroughly understand the principles of things. The above theory of Cheng Yi was inherited by Zhu Xi (Zhu Xi) of the Southern Song Dynasty and was perfected as Neo-Confucianism. Zhu Xi adopted most of Cheng Yi's theory, and Neo-Confucianism is also called Cheng-Zhuism. His works include "I Ching" and "Jing Shu", which are included in the "Er Cheng Quanshu" along with a collection of writings and a collection of sayings.

[Yukawa Takahiro, February 17, 2016]

"Cheng Yi" by Yasuji Ichikawa (included in "Chinese Thinkers, Volume 2", 1963, Keiso Shobo) " "A Study of Cheng Yichuan's Philosophy" by Yasuji Ichikawa (1964, University of Tokyo Press) " "Cheng Mingdao and Cheng Yichuan, translated and annotated by Yasuji Ichikawa et al. (included in "The Zhu Xi School Series, Volume 2, Zhu Xi's Pioneers, Volume 1", 1978, Meitoku Publishing)"

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

中国、北宋(ほくそう)の儒学者。字(あざな)は正叔(せいしゅく)。伊川(いせん)先生とよばれた。兄の程顥(ていこう)（明道(めいどう)）とともに二程といわれる。洛陽(らくよう)の人。14歳ごろ兄とともに周敦頤(しゅうとんい)（濂渓(れんけい)）に従学。24歳、国子監(こくしかん)（大学）に入り、教官であった胡瑗(こえん)（安定、993―1059）の試問に対して、『論語』にみえる顔子(がんし)（顔回）の好んだ学を論じ、「学は以(もっ)て聖人に至るの道なり。聖人学んで至る可(べ)きか。曰(いわ)く然(しか)り……」という答案を提出した。宋学の本質を端的に示す名言であった。54歳、哲宗の侍講(じこう)となり、厳正な態度と高い識見とによって侍講職の地位を重からしめたが、その厳しさが天子の側近や蘇軾(そしょく)（東坡(とうば)。四川(しせん)省の人）らの文人派とあわず、程頤の洛党(らくとう)と蘇軾の蜀(しょく)党との対立を生み、また王安石(おうあんせき)の新法に反対したために、新旧両党の党争に巻き込まれて四川に流され、赦免後も著書を廃棄させられるなど、晩年まで多難であった。

　程頤は理気二元論的な発想をたて、物の世界、現象の世界は陰陽の気によって成立するものとしたが、陰陽の気の背後に陰陽を陰陽たらしめる所以(ゆえん)の理（すなわち道）を考えた。理は自然界の物の理法であると同時に人間界の理法、人倫の理でもあった。人の性については、兄の程顥(ていこう)が人の生命の働きをそのまま性としたのに対して彼は、気による生々にかかわる面を「気質の性」と名づけ、これとは別に天から与えられた本来の性である「極本窮源の性」を考える。それは人の理そのものであり、善であるが、「気質の性」は身体を構成する気の清濁によって善悪が分かれるとした。そこで学問・修養の努力が必要となるが、その方法としては、心を敬という緊張状態に保つ「居敬(きょけい)」と、事物の理を窮め知る「窮理」とを説いた。以上の程頤の学説は南宋の朱熹(しゅき)（朱子）によって継承され、朱子学として大成された。朱熹がもっとも多く取り入れたのは程頤の学説で、朱子学は程朱学ともよばれる。著書に『易伝』『経説』があり、文集・語録とともに『二程全書』に収められている。

［湯川敬弘　2016年2月17日］

『市川安司著『程頤』（『中国の思想家　下巻』所収・1963・勁草書房）』▽『市川安司著『程伊川哲学の研究』（1964・東京大学出版会）』▽『市川安司他訳注『程明道・程伊川』（『朱子学大系　第2巻　朱子の先駆　上』所収・1978・明徳出版社）』

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