Cheng Yi (1033–1107), also known by various other names andromanizations, was a Chinese classicist, essayist, philosopher, and politician of theSong Dynasty.[1] He worked with his older brotherCheng Hao. Like his brother, he was a student ofZhou Dunyi, a friend ofShao Yong, and a nephew ofZhang Zai. The five of them, along withSima Guang, are called the Six Great Masters by his followerZhu Xi. He became a prominent figure inneo-Confucianism, and the philosophy of Cheng Yi, Cheng Hao and Zhu Xi is referred to as theCheng–Zhu school or the Rationalistic School.[2]
Cheng was born inLuoyang,Henan in 1033. Cheng entered the national university in 1056, and received the "presented scholar" degree in 1059. He lived and taught in Luoyang, and declined numerous appointments to high offices. He campaigned against the reformist policies ofWang Anshi, and after the reformers were dismissed from office, he was appointed expositor-in-waiting in 1086 to begin lecturing the emperor onConfucianism.[3] He was more aggressive and obstinate than his brother, and made several enemies, includingSu Shi, the leader of theSichuan group. In 1097, his enemies were able to ban his teachings, confiscate his properties, and banish him. He was pardoned three years later, but was blacklisted and his work was once more banned in 1103. He was finally pardoned in 1106, one year before his death.[4]
In 1452 the titleWujing Boshi (五經博士) was bestowed upon the descendants of Cheng Yi and other Confucian sages such asMencius,Zengzi,Zhou Dunyi, andZhu Xi.[5]
A well knownchengyu 程門立雪 refers to an incident when two men (Yang Shi andYou Zuo), requesting to be taken on as his disciples, stood in the snow for hours at his door. They became renowned examples of theConfucian virtues of devotion to learning and respect for one's master.[6]
Cheng Yi is widely believed to be responsible for the rise of the cult ofwidow chastity.[7][8] He argued that it would be improper for a man to marry a widow since she had lost her integrity. On the question of widows who had become impoverished due to the death of their husbands, Cheng stated: "To starve to death is a small matter, but to lose one's chastity is a great matter." (餓死事小，失節事大).[7][8] The practice of widow chastity that became common in the Ming and Qing dynasty would lead to hardship and loneliness for many widows,[9] as well as a dramatic increase in suicides by widows during the Ming era.[10][11] In reality, however, Cheng only insisted the practice on the class of scholar-officials and understood the limitations of peasant life.
^Ropp, Paul S. (1994). "Women in late imperial China: a review of recent english-language scholarship".Women's History Review.3 (3):347–383.doi:10.1080/09612029400200060.
