The term, a shortened version of ren tong ci xin, xin tong ci li (人同此心,心同此理), was first proposed by Lu Jiuyuan (1139-1193). Xinxue (心学), the Neo-Confucian philosophy of Lu Jiuyuan and Wang Yangming (1472-1529),teaches that the innate knowledge of the human mind and the principles of the universe are in liaison, that truth transcends time and space, that the mind and the dao are universal for all mankind. All human beings, past and present, east or west, have a common innate knowing of truth and morality, and this is the basis for a common human identity. As Western and Chinese cultures came into increasing contact after the Ming and Qing dynasties, this expression was an attempt to explain that, even though East and West differed in their academic cultures and much of the new knowledge differed in form from Chinese epistemology, their fundamental thinking could be reconciled.
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.
This term means to reach the same goal through different routes. Coming from The Book of Changes, the term has two meanings: First, different schools of thought and different people have different understandings of social order and values, and the ways of governance they advocate also vary, but their goals are the same – stability and prosperity of society. Second, though things under heaven manifest themselves in different ways, they all belong or rely on a common ontological entity.
Being a supreme domain in terms of principle, li (理) exists in different things and manifests itself in different forms. “There is but one li, which exists in diverse forms” – this is an important way in which the Song- and Ming-dynasty thinkers viewed the forms in which li exists. As li has different meanings, its one-and- diverse composition is also interpreted in different ways. First, as the origin of universe in an ontological sense, li runs through all things. The li of each thing is not a part of li, rather, it is endowed with the full meaning of li. Second, representing the universal law governing all things, the universal li expresses itself in the form of different guiding principles in specific things. The li of each thing or being is a concrete expression of the universal li. The concept of li being one and same ensures unity of the world, whereas its diversity provides the basis for multifarious things and hierarchical order.