THE THEISTIC IMPORT OF THE SUNG PHILOSOPHY 113 



Just as Ch'i is the substance of all existences, so Li is 

 the directing principle inherent in the substance. Every 

 existing thing has its rule of existence to which it conforms 

 as the law of its being.* And this directing principle is 

 ethical: ''Li is absolutely pure, and perfectly good. "| On 

 page after page of the Sung philosophers' works we find it 

 reiterated that, analysed into its component principles Li 

 is Love, Kighteousness, Eeverence and Wisdom ( fc ft IS IF ). 

 These principles enter into every form of existence in greater 

 or less degree according to the differences in density and 

 purity of the Ch'i, and constitute the one ethical standard 

 to which all things conform in their varying degrees according 

 to their individual capacity. In short, Li is the controlling 

 and directing principle by reason of which each thing assumes 

 the form, and fulfils the functions proper to it. 



What, then, is the relation between Li and Ch'i? The 

 answer to this question will furnish the answer to the charge 

 of materialism against the Sung philosophy. Some things 

 are clear. In the first place, they are said to be inseparable. 

 "In the whole universe," it is said, "there is no Ch'i apart 

 from Li, nor Li apart from Ch'i. J" "Li is never separate 

 from Ch'i."§ They are also mutually necessary and de- 

 pendent. "If there were no Ch'i, Li would have nothing 

 in which to inhere." || "The existence of Li can only be 

 perceived through Ch'i.H " And still further, it is implied 

 that Ch'i as well as Li is infinite. In reply to the definite 

 question: "Li is infinite; has Ch'i limits?" Chu Hsi said: 

 "As to limits, where can you assign limits ?"cp So then we 

 have two elements in the universe, both infinite, mutually 

 dependent, and inseparable. There are other important 

 considerations, however, which must also be taken into 

 account. In the first place, in the dualism of the Sung 

 School there is nothing antagonistic in its component 

 elements. On the contrary, they are inter-dependent and 

 complementary. Li pervades the Ch'i as its directing 

 principle, and Ch'i furnishes Li with its means of manifesta- 

 tion. But, still more important, a careful study of Chu Hsi's 

 teaching as a whole shows that in his mind these two 

 elements, co-existent though they be, are not co-equal; 

 that the one is subordinate to the other, and is even derived 

 from it. "Wherever Ch'i is, there is Li; but Li is the 



*ffcJ-£:W, Bk. XLII, f. 1, cf. ^^^m in the Odes, Legge's 

 Chinese Classics, Vol. Ill, Pt. II, p. 541. 

 t Ibid., Bk. XLIX, f. 8. 



% Ibid., Bk. XLIX, f. 1. § Ibid. II Ibid. 



% Ibid., Bk. XLIX, f. 5. ^ Ibid., Bk. XLIX, f. 3. 



8 



