Qi (气), or vital force, consists of two opposing aspects. According to the Song- dynasty philosopher Zhang Zai(1020-1077), everything in the world consists of qi. On the one hand, qi is a whole and one thing;on the other, it consists of pairs of contradictory states, such as the real and the unreal, motion and stillness, concentration and diffusion, and clarity and opacity. Without interaction between the opposite states, the whole cannot exist. Likewise, without the whole, there can be no interaction between the opposite states. Contradictions within the whole constitute the source of changes of qi and all things made of qi.
Wu (物) usually denotes an existence in the universe that has a form or an image. In general, the word has three different meanings. First, it refers to any concrete existence, encompassing all natural and man-made objects, all organisms and human beings. Second, it covers interpersonal matters and activities such as taking care of one’s parents, entering politics, or managing state affairs. In this sense, wu means “matter.” Third, the word sums up all existing physical and social matters, generally called “everything.”
Qi (vital force) has a material existence independent of subjective consciousness and is the basic element of all physical beings. It is also the basis for the birth and existence of life and spirit. In addition, some thinkers have given a moral attribute to qi. Qi is in constant motion and change, and has no specific shape. Its concentration gives birth to a thing and its evaporation signals the end of that thing. Qi permeates all physical beings and their surroundings. Qi, as a philosophical concept, is different from what is commonly understood by the word qi (气), namely, air. Although things in liquid or solid form are different from things in air form, from the perspective of the ancient Chinese philosophy, their formation and existence are the results of the concentration of qi.
The original meaning of li (理) was the texture of jade; later it was extended to contain three meanings: (1) the physical forms or proprieties of things, such as length, size, shape, tensile strength, weight, and color; (2) the universal laws followed by all things and beings; and (3) the original source or ontological existence of things. The last two meanings are similar to those of dao. Scholars of the Song and Ming dynasties were particularly interested in describing and explaining the philosophy known as li (理), and considered it as the highest realm, giving rise to the School of Principle which dominated academic thought in the period from the Song to the Ming dynasties.
The term has three definitions. First, it describes two different dimensions of things: One is with form and the other without form. Second, it refers to two different stages or states of a thing during its generation, existence, and demise. You (有) refers to the state of a thing after it has come into being and before it dies out; wu (无) refers to the state of a thing before its birth and after its death. Third, you refers to any tangible or identifiable thing or the sum total of such things; wu refers to the original source or ontological existence, which is intangible and unidentifiable, and transcends all specific objects. With regard to the third definition, some philosophers consider wu to be the original source or ontological existence of the world, and you comes from wu; others believe that you is fundamentally significant, and dispute the notion that you owes its existence to wu. Despite their differences, you and wu are mutually dependent.
This term refers to two things that are mutually opposite to but complementing each other and that they mutually transform between them. Everything is an antithesis to something else. Both antithetic sides are opposite to each other. Therefore there is mutual exclusion between them, such as you and wu, long and short, high and low, good and bad, and beautiful and ugly. On the other hand, the nature or the identity of a thing is established due to something antithetic to it. The two opposing sides can transform into each other under certain conditions. This concept emerged in the pre-Qin period. In The History of the Han Dynasty written by Ban Gu(32-92), the idea was first defined as “two things being both opposite and complementary.”