A New Treatise on the Uniqueness of Consciousness, published in 1932, serves as the primary instrument through which Xiong Shili challenged the established Buddhist doctrine of consciousness-only. As a central figure in the twentieth-century revival of Confucian thought, Xiong sought to anchor national identity in traditional cultural values during a period of intense social transition.
Early Development and Revolutionary Involvement
Born in 1885 in the Huangzhou District, Xiong Shili experienced significant economic hardship during his youth. Following the death of his father, he took on labor work as a cowherd. By his twenties, he became an active participant in the Republican Revolution that brought an end to the Qing dynasty. Disenchanted by the political climate of the nascent republic, he turned his attention toward academic study and the intricacies of Buddhist philosophy.
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In 1920, Xiong began formal study at the China Institute for Inner Learning in Nanjing under Ouyang Jingwu. His expertise in Buddhist Logic and Yogacara philosophy led to his recruitment to Peking University by Cai Yuanpei. While his early draft, An Outline of Consciousness-only, impressed his contemporaries, he ultimately discarded it to compose his magnum opus, A New Treatise on the Uniqueness of Consciousness. This work challenged the classical Yogacara theories held by historical figures such as Vasubandhu, Asanga, Dharmapala, and Xuanzang, arguing that the seed theory of consciousness failed to account for the dynamic nature of reality.
Reconstructing Confucian Thought
Xiong interpreted the philosophical mission of his time as a necessity to reconcile the human dao with the pressures of Western cultural influence. He categorized the prevailing Buddhist focus on eliminating the negative aspects of human nature as a philosophy of daily decrease. In contrast, he posited that Confucianism emphasized the cultivation of inherent goodness, which he described as a process of daily renovation. His later works, including 1958-59 publications such as On Original Reality and Function, further developed these themes by asserting that substance and the material world are fundamentally unified.
Final Years and Political Context
Following the establishment of the People's Republic of China, Xiong continued his academic work at Peking University. During the 1950s, he attempted to align Confucian concepts with the prevailing socialist ideology, suggesting that social harmony could mitigate political conflict. He served as a member of the National Committee of the Chinese People's Political Consultative Conference. During the Cultural Revolution, he faced physical abuse. Xiong died in 1968 in Shanghai.
Fast facts
- Born: 1885, Huangzhou District
- Died: 1968, Shanghai
- Occupation: Philosopher
- Primary Affiliation: Peking University
- Key Philosophical Influence: Confucianism
- Major Work: New treatise on the uniqueness of consciousness
- Citizenship: People's Republic of China
Questions readers ask
What was the central argument of the New Treatise?
It provided a Confucian critique of the Buddhist consciousness-only theory and argued that original reality and the material world are not separate entities.
How did Xiong characterize the difference between Buddhism and Confucianism?
He labeled Buddhism a learning of daily decrease focused on eliminating negative human traits, whereas he viewed Confucianism as a philosophy of daily renovation focused on cultivating inherent goodness.
Achievements
- Notable work: New treatise on the uniqueness of consciousness
- Notable work: Complete Explanation of Buddhist Terms
- Held posts at Peking University
