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About Wang Fu’s philosophical thinking of “reason in the atmosphere”
Author: Liu Bing (Teacher from the Fulton School of California State University)
Translation: Su Xiaobing (Doctoral Student in the Department of Philosophy)
Source: Original “Thinking and Civilization”, Huadong Master Fan Dao Bookstore 2015.
Time: Confucius was in the 2568th year of Dingyou June 19th, Gengzi
Baobao.com Jesus July 12, 2017
Abstract: Wang Fuzhi rejected Zhu Xi’s intrinsic theory system that separates the rationality and atmosphere, and takes reason as an extravagant approach, and integrates the two intrinsic model “reason” and “game”. In the era of the former Wang Fuzhi, people regarded “emotion” as a kind of self-consciousness and needed the “reason” standard. But for Wangfu, reason lies in atmosphere, which is the basis of the essence of reason and is the manifestation and completion of reason. But this does not seem to mean that Wang Fuzhi adheres to the “economy-economy theory”. In fact, Wang Fuzhi’s one-economy theory is not actually “reason-economy theory”. The two are used together. This kind of thinking of “reason in the atmosphere” laid the foundation for Wang Fu’s philosophy. His thinking of “the unity of Tao and instruments”, humanistic thinking of “nature and day are formed”, and moral philosophy thinking of “reason in desire” are all based on this foundation.
Keywords: , et 2, 2019-1692, whose courtesy name is Chuanshan, is the richest philosopher in Chinese history. The “Chunshan Book Selection Collection” has twenty-one volumes, but this is not all his works. Some of them have been damaged or eliminated in the movement. Wang Fuzhi wrote a large number of notes on the “Four Books” and “Five Books”, including profound metaphysical, cognitive and moral philosophy. He analyzed historical phenomena and historical events in detail, and developed a new historical philosophy. The small book of Huang Shu presents his insights on Chinese politics and his thoughts on nationalism, which inspired many Chinese intellectuals in later generations. In several complete works, by noting Breeding contractThe works of Lao Tzu (about 571 BC-471 BC) and Zhuangzi (about 369 BC-286 BC), he further developed his own thoughts. His aesthetic thoughts are presented in the comments of ancient poems and poems of the Tang and Song dynasties. In addition, he is a talented poem, leaving behind a large number of outstanding poems, which also shows his aesthetic interests.
This article introduces the metaphysical nature of Wang FuzhiIntegrityUnderstanding the idea is the beginning and will discuss his views on the human world. For Wang Fuzhi, heaven and man are a unified whole. There is no other you outside the human world. The most promising person in our community. He has achieved good results since childhood and was admitted to the super-experience field. And the same atmosphere and principles are filled between heaven and man. His metaphysical thinking laid the foundation for his philosophy related to human affairs, especially his humanistic thinking, moral philosophy, and historical philosophy. The problem of reason and atmosphere is Short-term maintenance Wang Fuzhi’s thinkingInclusive focus, there is a point in this article that describes it as a philosophical thinking of “reason in the atmosphere”.
Wang Fuzhi’s metaphysical thinking—the principle of atmosphere
In contemporary times, Wang Fuzhi’s Metaphysical thinking is considered a certain mono-analysis, and in China, it is further described as materialism, or mono-analysis of simple materialism. Another common but more appropriate tag is a real discussion. [3] These tags highlight a focus concept in Wang Chuanshan’s philosophy: atmosphere.
Wang Fuzhi’s metaphysical thinking is important from the “Book of Changes”, and he was also deeply influenced by Zhang Xuan (1020 -1077) The influence of philosophy, which, in his opinion, was just a revelation of the “Book of Changes”. [4] Six hundred years before Wang Fuzhi, Zhang Xiu had developed a new philosophy about “gas”, and used the traditional concept of “gas” to construct a philosophical system. In Zhang Xiu’s view, gas is orderly, real, and is the essence of a specific shape. The gas separates the life of things, and gas gathers and becomes ten thousand things, and all things are all things. Scattered and revived by the Taiyin atmosphere, the atmosphere is not empty, but real, not illusion, but real (kind). Wang Fuzhi added a moral dimension to Zhang Xuan’s spiritual thinking. In Wang’s view, the atmosphere not only appears in the physical field, but also appears in the abstract field and moral field. There is goodness in the atmosphere, and the movement of the atmosphere must be orderly. Chen Lai, an outstanding contemporary theoretical expert, called it “the atmosphere good discussion”[5].It is said: “Tai Jin has two ings, and the two ings are yin and yang. The two ings are good, that is, yin and yang are good. It is precisely because yin and yang are good, so the six ings of Qian hexagram and the six ings of Kun hexagram are both good. This shows that Qian and Kun all have the four virtues of “Yuan Henry”.” [6] From this we can see that the goodness of the gaunt is not only in the inner including the truth, but also in the virtue of their life. This moralized atmosphere is the basis of Wang Fuzhi’s metaphysical thinking. Among them, he has advanced to a new intrinsic theory. His atmosphere is self-sufficient, self-promoting, and self-adjustment. The most important thing about the name is that the atmosphere is good.
Another important concept in Wang Fu’s metaphysical thinking is “reason”. He applied this concept in various languages, and the reason therefore has the connotation of differences: the principle of eco, the principle of nature, the principle of matter, and the principle of “the principle of eco” is the basis of all these uses. For Wang Fuzhi, the aura is not the self-consciousness of operating under the governance of a higher independent principle, but is adjusted by its inherent logic – what he calls “reason”. He did not remove the reason from the original discussion, but combined the spirit and the atmosphere. This “reasonable” thinking not only laid the foundation for Wang Fuzhi’s metaphysical thinking, but also his humanity, moral philosophy and historical philosophy are also on it. This article begins with introducing Wang Fuzhi’s theory, but I will first clarify several questions about the name.
From the beginning of the Friendship (1961), contemporary Chinese scholars often interpreted Wang Fuzhi’s unibody theory as a kind of materialism, but this interpretation greatly misinterprets Wang Fuzhi’s metaphysical thinking. As the strict impulse of contemporary Chinese scholars pointed out, Wang Fuzhi’s mono-orthodox theory cannot be regarded as materialistic because the characteristics of atmosphere are not the same as the concept of “material” mentioned by materialists, who are all invigorating and inert, and have to be supplemented with energy to form living things. On the contrary, the gas itself contains energy, so it can promote itself. However, although the air is the source of life, it also forms the basis of death. As Serious Sin said: “Death and life are just a combination of separation and transformation… that is, air has both materiality and energy… and the original view of the unevenness of the mind in Chinese thinking.” [7] Taiwanese scholar Zeng Zhaoxu also criticized the later scholars who learned Wang Fu’s philosophy as materialism. He pointed out that they “has not yet understood that the air that Wang Fu said not only contains the material world, but also energy and thinking.” [8] Further, materialism is related to the view of physicalism in contemporary times. He believes that all things in the universe serve the laws of physics, and hesitates for half a minute, put down his suitcase, and follows the sound of Carrying contracts to find a cornerDegree to explain. Of course, Wang Fuzhi’s theory does not allow this meaning of reductionism. His mono-analysis world view includes the moral dimension that cannot be reduced to the physical realm. According to his understanding, atmosphere, and its internal logic and laws, it also focuses on the material domain and the energy domain, which cannot be completely transformed into the material domain of the world. Therefore, it is best to prevent the use of the art of “materialism” in Wang Fuzhi’s philosophy.
The unique component of the world:
Wang Fuzhi’s philosophy is a one-cent theory. In his opinion, qi is a unique component of the world. This view is like Zhang Shu, but for Zhang Shu, qi is The essence of the universe is that when it gathers, the gas forms objects. When it dissipate
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