Zhang Zai (Chang Tsai, 1020—1077)

Zhang Zai (Chang Tsai, 1020—1077) was one of the pioneers of the Song dynasty philosophical movement called “Study of the Way,” often known as Neo-Confucianism.

The Western Inscription

Zhang Zai in the 11th century wrote a brief essay that is the basis of Neo-Confucian ethics. The Western Inscription (whose name comes from the fact that it was inscribed on the west wall of his study) states that:

Heaven is my father and Earth is my mother, and even such a small being as I finds an intimate place in their midst. Therefore that which fills the universe I regard as my body and that which directs the universe I consider as my nature. All people are my brothers and sisters and all things are my companions.

—Wing-tsit Chan [A Source Book in Chinese Philosophy (Princeton: Princeton University Press, 1963)] p. 497.

Human Nature and Ethics (excerpt)

Overcoming the desires of physical nature, one progresses toward original nature, or the heavenly within, as Zhang also put it. In “Western Inscription” Zhang illustrated this ideal state. Putting aside selfishness, one comes to understand the essential unity of all things. All things are formed from the same qi, and ultimately we all share the same substance. This was to become Zhang’s most famous ethical doctrine, the idea of forming one body with all things. As Zhang wrote in “Western Inscription, “That which fills the universe I regard as my body.” Everyone has Heaven and Earth as their father and mother, and thus everyone are brothers and sisters. Caring for others is like caring for one’s own family. Zhang further wrote, “Even those who are tired, infirm, crippled, or sick; those who have no brothers or children, wives, or husbands, are all my brothers who are in distress and have no one to turn to.” Though there are some precedents for this idea of brotherhood in earlier Confucianism, it sounds much more like the great compassion of Buddhism or the Mohist idea of universal caring—Zhang even uses the same term (jian’ai)… Later thinkers recognized “Western Inscription” as Zhang’s greatest contribution to the Study of the Way.

—David Elstein [State University of New York at New Paltz, U. S. A. (Internet Encyclopedia of Philosophy, Zhang Zai (Chang Tsai, 1020—1077)].

References:

—Chan, Wing-tsit. A Sourcebook in Chinese Philosophy. Princeton: Princeton University Press, 1963. Translates a selection of Zhang’s works, focusing on Correcting Ignorance.
—Chan, Wing-tsit, trans. Reflections on Things at Hand: The Neo-Confucian Anthology Compiled by Chu Hsi and Lü Tsu-chien. New York: Columbia University Press, 1967.
(This probably contains the most extensive collection of Zhang’s writings in English. Chan includes a finding list to help the reader find the selections of a particular philosopher.)

Heavenly Society (신사회) and the Development of Hyojeong (孝情) Culture (Excerpts)

If hyojeong [the unity of two traditional ideas, hyo and jeong] is something like filial connection-feeling, then directing it toward Heaven could support generalized or shareable connections with the Source of Life. Whether the Heaven is thought of in personal or impersonal terms, the sense of intimate connection and filial gratitude can still develop. In the Neo-Confucian tradition, Zhang Zai’s “Western Inscription” provides a model of a sense of filial intimacy even though the ontological background of his thought is an impersonalistic theology.

According to Analects 1.2, jae (제, 悌)—the feeling of younger brotherly respect—is closely connected with hyo. The traditional concept of jae may be fruitfully expanded by recognizing the equal claims of all fellow humans as siblings under Heaven. The “earthly” reflection of hyojeong, an intimate connection-feeling with Heaven, could and should spread accordingly to sibling-feeling toward fellow brothers and sisters, providing the relational “glue” to develop social cohesion and integration.

—Thomas Selover [Journal of Unification Studies (Vol. 19, 2018)] pp. 23 – 31.