Li
Reason;
Law; the Rational Principle. This is the basic concept of modern Chinese philosophy. To the Neo-Confucians, especially Ch’eng I-ch’uan (1033-1107), Ch’eng Ming-tao (1032-1086) and Chu Hsi (1130-1200), Reason is the rational principle of existence whereas the vital force (ch’i) is the material principle. All things have the same Reason in them, making them one reality. By virtue of their Reason, Heaven and Earth and all things are not isolated. The Reason of a thing is one with the Reason of all things. A thing can function easily if it follows its own Reason. Everything can be understood by its Reason. This Reason of a thing is the same as its nature (hsingj. Subjectively it is the nature, objectively it is Reason. Lu Hsiang-shan (1139-1193) said that there is only one mind and there is only one Reason, which are identical. It fills the universe, manifesting itself everywhere. To Wang Yang-ming (1473-1529), the mind itself is the embodiment of Reason. To say that there is nothing existing independent of Reason is to say that there is nothing apart from the mind. See Li hsueh, Chinese philosophy, and ch’i. — W.T.C.
Fuente: The Dictionary of Philosophy
Li
Propriety;
code of proper conduct; rules of social contact; good manners; etiquett; mores; rituals; rites; ceremonials. In Confucius, it aims at true manhood (jen) through self-mastery, and central harmony (ho). “Propriety regulates and refines human feelings, giving them due allowance, so as to keep the people within bounds.” It is “to determine human relationships, to settle suspicions and doubts, to distinguish similarity and difference, and to ascertain right and wrong.” “The rules of propriety are rooted in Heaven, have their correspondences in Earth, and are applicable to spiritual beings.” “Music unites, while rituals differentiate. . . . Music comes from the inside, while rituals come from the outside. Because music comes from the inside, it is characterized by quiet and calm. And because rituals come from the outside, they are characterized by formalism. . . . Truly great music shares the principles of harmony with the universe, and truly great ritualism shares the principles of distinction with the universe. Through the principles of harmony, order is restored in the physical world, and through the principles of distinction, we are enabled to offer sacrifices to Heaven and Earth. . . . Music expresses the harmony of the universe, while rituals express the order of the universe. Through harmony all things are influenced, and through order all things have a proper place. Music rises from Heaven, while rituals are patterned on Earth. . . .” (Early Confucianism.) “The code of propriety has three sourcesHeaven and Earth gave birth to it — this is a source; our ancestors made it fit the situation — this is a source; the princes and teachers formed it — this is a source.” (Hsun Tzu, c 335-c 238 B.C.) — W.T.C.
Li
(a) Profit, the principle of gain in contrast with the principle of righteousness (i). (Mencius, etc.)
(b) Benefit, “that which, when obtained, gives pleasure,” or the largest amount of happiness for the greatest number of people, as a result of Universal Love (chien ai). Righteousness, loyalty, filial piety, and accomplishment are forms of li. (Mohism and Neo-Mohism.) — W.T.C.