Acknowledgements
This thesis would not have come to fruition if not for the encouragement of my
professors and peers. I would like to express my heartfelt gratitude to my supervisor
A/P Ong Chang Woei who has to endure guiding me—a slow learner and one who
flusters at the slightest incongruence between what she comprehends and discovers
from historical evidence. Besides giving me invaluable guidance, he has also shown
me immensurable emotional encouragement and patience since I attended his first
lecture in the year 2005. Another professor who has guided me all this while is Dr Koh
Khee Heong. Despite the fact that I frequently appeared at his doorway abruptly
without first making any appointment as I was so eager to clarify some questions, he
never failed to exhibit a welcoming smile. The numerous discussions with him were
sometimes stern to force me to think but were for most of the time genial and enriching.
I must also not forget to show my gratitude to A/P Lo Yuet Keung who is like a father
figure to me. When I was like a lost soul, unable to cope with life’s unpredictabilities,
he was there to provide timely advices. In fact, he was the professor to spark off my
interest in Chinese philosophy when I was in the second year of college and my
interest in this area sustains. My college life has been made more fulfilling by them as
well as many others professors in the Chinese, Philosophy and History Departments,
and the Centre of Language Studies whom I learnt a lot form.
A million thanks too to my family members—my parents for raising and
educating me and my siblings for taking care of me. What is life without friends? The
many intelligent and helpful friends who I befriended have enriched my life. I thank
them for their selflessness. I benefit a lot from the pointers and assistance given (you
and I know who you are, especially Yap Soo Ei). I would like to thank Seah Miaochan
and Yue Cong especially for always being by my side whenever I need (or even when
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I do not need) them. Ms Kong Huiting is another lady who deserves special mention.
Her lending a sympathetic ear is one great form of moral encouragement. My kind and
helpful friends in the library have also made the birth of this thesis possible. I must
also not forget those wonderful souls who I met during the field trip to Jinjiang and
Xiamen, especially my travel partner—Goh Yu Mei. May all of them be always
rejoicing in happiness.
The person to whom I would like to say the biggest “thank you” from the very
bottom of my heart is YK—someone who has brought meaning and vigor into my life.
The encounter on 17 April, 2009 has changed our destinies. I hope hand in hand, we
are able to partake in each and every moment of our lives—the past, present, future
and afterlife (if there is any). This work is dedicated to YK.
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Contents
Introduction
Literature Review
Why Study Cai Qing?
Structure of Thesis
1
3
20
21
Chapter 1—Biography
Political Life
Demeanor
Teachings, Learning and Beliefs
24
24
28
31
Chapter 2—Cai Qing’s Li as Exhibited in the Self
Self-Cultivation
Four Fundamentals Steps—Gewu, Zhizhi, Chengyi, Zhengxin
From Self-Cultivation to Unison with the Universe
34
34
38
46
Chapter 3—Cai Qing’s Li as Exhibited in the Family/Clan
Li Acquired Being Extended to Kin
Two Li Being Outlined—Xiao, Ti
Li and Clan Members
52
52
55
57
Chapter 4—Cai Qing’s Li as Exhibited Beyond the Familial Sphere 66
Self and Ultimate Goodness of All in the Universe
66
Independence of Locales
79
Conclusion
90
Reference Matter
Bibliography
98
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Summary
Ming dynasty (1368-1644) Neo-Confucianism has taken on various facades
when interpreted by scholars who approach it differently. For instance, it has been
regarded by some as being a lifeless intellectual activity until the emergence of Wang
Yangming 王阳明 (1472-1529); a school of thought or sect that preoccupied itself
with moral cultivation and metaphysical issues; an attestation of individualism or
grassroots dynamism. I find there are some aspects that have been overlooked.
Scholars have been using Wang Yangming as a focus to trace the unfolding of
intellectual activity in Ming dynasty. What about pre-Wang Yangming period? Were
Ming Neo-Confucians only interested in self-cultivation? Apart from moral issues,
would not the teachings of these Neo-Confucians tell us other features of Ming
dynasty?
Among the Neo-Confucians who appeared before Wang Yangming, Cai Qing
蔡清 (1453-1508), whose commentaries on Confucian classics gained wide acceptance
during the sixteenth century, caught my attention. As an historical figure who has been
understood differently by Qing scholar Huang Zongxi 黃 宗 羲 (1610-95) and
contemporary historians, I believe he warrants a more detailed study under a
framework that does not observe him through a philosophical glass darkly. Studying
him under both philosophical and sociopolitical lenses proves to give us more insights
into this mid-Ming (1458-1548) Neo-Confucian. Cai Qing (not surprisingly)
highlighted the importance of moral cultivation. At the same time, his thoughts showed
us his ideas about how the state should be governed. Self-cultivation is by no means an
end in itself as its benefits should be extended to beyond oneself. The harmonization of
the self with others and even the entire universe was what Cai Qing aimed to achieve
as the ultimate goodness. In his elucidation of the process of achieving the ultimate
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goodness, we see that he acknowledged the independence of the people. An ideal
system of management should therefore begin from the individual and extends to one’s
kin and finally to the universe. The institutional manner of governing is not
unwelcomed but not always indispensible.
My thesis concludes that the intellectual dynamism of Ming dynasty over
nearly 300 years will be pretermitted on the predication that Wang Yangming is the
icon. This obnubilates our understanding of Ming dynasty. I also prove that grassroots
dynamism was encouraged by Cai Qing, who had inherited the vision of Northern and
Southern Song predecessors such as Zhang Zai and Zhu Xi. For Cai Qing, a unified
empire that acknowledged diversity and hierarchy was the vision.
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... cultivation and metaphysical issues; an attestation of individualism or grassroots dynamism I find there are some aspects that have been overlooked Scholars have been using Wang Yangming as a focus... teachings of these Neo-Confucians tell us other features of Ming dynasty? Among the Neo-Confucians who appeared before Wang Yangming, Cai Qing 蔡清 (14 53- 1508), whose commentaries on Confucian... understanding of Ming dynasty I also prove that grassroots dynamism was encouraged by Cai Qing, who had inherited the vision of Northern and Southern Song predecessors such as Zhang Zai and Zhu