Wang Fuzhi (161910/October 7th-1692 February 18) was born in Hengyang County (now Hengyang, Hunan Province). He, Gu, and Huang Zongxi are called the three great thinkers in Ming and Qing Dynasties. His works include Zhouyi Zhuan, Huangshu, Shangshu Yi Yin, Records of Li Yong, Chunqiu, Nightmare, Zi Zhi Tong Jian, On Song Dynasty and so on.
Wang Fuzhi studied with his father and brother since childhood. Wang Fuzhi took an active part in the anti-Qing uprising when he was young. In his later years, Wang Fuzhi lived in seclusion in Ishikawa Mountain and wrote books and biographies. Since then, scholars have called him Mr. Chuanshan.
1, philosophical achievements
Wang Fuzhi's philosophy can be summarized as seven points:
First of all, anti-asceticism advocates that there is no justice without human desire, and justice lies in human desire. Wang Fuzhi criticized Zhu Cheng's Neo-Confucianism's theory of "observing heaven and destroying human desires" in his works such as Biography of Zhouyi and Shangshu Yi Yin.
Secondly, the ideal of "ruling the world, opposing autocracy and patriotism". In Zi Zhi Tong Jian and Song Lun, Wang Fuzhi pointed out that "those who level the world are all the same".
Thirdly, Qi monism, Wang Fuzhi thinks that Qi is the only entity, not "nothing outside the heart". Wang Fuzhi also pointed out that everything that exists between heaven and earth is a concrete object, and the universal principle exists in concrete things. Never say that specific things depend on the truth. Wang Fuzhi believes that although "metaphysics" and "metaphysics" have the name of upper and lower, it does not mean that there is a boundary between upper and lower. From the source of knowledge, principles and laws are derived from the abstraction of things. Therefore, we should have concrete shapes first, and then abstract ideas. Taoism and Buddhism believe that nothingness is infinite and absolute, while "being" is limited and relative. Wang Fuzhi thinks that this reverses the relationship between relative and absolute. In his view, "being" is infinite and absolute, while "nothing" is limited and relative. Wang Fuzhi argued that people usually say nothing, which is relative to being. It's like saying that turtles have no hair relative to dogs and rabbits have no horns relative to deer. Therefore, talking about "nothing" is just talking about "nothing". Wang Fuzhi believes that there is nothing in heaven and earth that can't be abolished and never be silenced. Wang Fuzhi said, "Motion and image are static", "The static is static, but can't move", "The dynamic tends to move, and the dynamic stops is static". Wang Fuzhi's words show that stillness contains movement, and stillness is a temporary state in which movement tends to be stable locally and becomes an image, so what is still is not solidified, but vivid and flexible.
Fourth, the debate between mind and matter (knowledge and action)-opposing the transcendentalism of "being born with knowledge" Wang Fuzhi said, "Your ears are clear, your eyes are clear, and your heart is sharp. The voice of China's accession to the WTO is reasonable, and the way of people is also. Intelligence must be distinguished by sound, and clarity must be determined by color. You can get what you want, but you can't do it if you don't think of it. Do you suddenly have a smell, but you can see it at a glance, but you don't want to think about it? The hole is bright, like a firefly. Go, then all life in the world knows that there is nothing like animals. " (Reading Four Books, The Analects of Confucius and Ji's Chapter) means that the way to know the world is to enter the voice of everything in the world and explore the laws of knowing things. In other words, knowledge is acquired, not innate knowledge.
Fifth, reveal the dialectical essence of "name", "word" and "push". Wang Fuzhi believes that true knowledge must be the unity of name and reality. "Know it but don't know why, know it but don't know why, know nothing." Whether concepts can faithfully describe reality and whether logical thinking can grasp the law of the development of the universe is a big problem in epistemology. Laozi talks about "namelessness", Zhuangzi talks about "sitting and forgetting" and Zen talks about "no mind". The similarity of * * * is that famous sayings and concepts are not enough to express the way of change. Only by getting rid of all appearances can we achieve unity with ontology. Wang Fuzhi put forward "thinking", which means that people can think correctly. Wang Fuzhi regards the concept as a process, which can neither be rigid by clinging to the concept, nor can he regard the movement of the concept as an instant birth and death without leaving a trace.
Sixth, the historical view of unity of reason and potential. Wang Fuzhi put forward "the unity of reason and emotion", and comprehensively criticized and reflected on the historical forms such as "retro view" and "circular historical view" put forward by predecessors in the book "History as a Mirror".
Seventh, the theory of human nature is born day by day. Wang Fuzhi put forward in his book Four Books that human nature is not static, but constantly developing and changing. At the same time, the formation of human nature is not all passive, and people can take the initiative to weigh and choose. He said: "At the beginning of life, people have no rights and cannot take them for themselves." ..... after birth, people have both the right and the ability to take it for themselves. [7-8] [9]
2. Literary achievements
Wang Fuzhi believes that writing poetry should have feelings and not grumble.
Emotion is the basic requirement of Wang Fu's poems. There are many biases in poetry creation from the peak of Tang poetry to Song and Ming dynasties. In Wang Fuzhi's view, poetry, as an art form, is characterized by emotion, and it cannot be replaced by theory, let alone by other styles or knowledge. "Different writing styles have their own merits" (comment on Gao Shi's From Ketone to North). "To cultivate a person's temperament, we must have a unique purpose, and we cannot blindly learn classics, bamboo slips and exegesis." "Poetry with tao temperament, tao of love also. There are natural virtues, kingliness, behavior, righteousness, rites and music, and articles, but they are divided into Yi, Shu, Li, Spring and Autumn. They can't represent the temperament of poetry, and neither can poetry. This boundary has never been broken since Du Fu. Hide sexual glory by being nice to your nephew; Who is the culprit of elegance? " Wang Fuzhi doesn't admire the works of History of Poetry, especially in the anthology of Tang poems, which obscure poetry and history books.
Wang Fuzhi inherited and developed the fine tradition of expressing one's will and expressing one's feelings in classical poetic theory, and put forward "the voice of one's heart" as the poem to express one's will. Poetry is based on Tao, and Tao is also a way of speaking. No matter where you are sad, you will find poetry. Where poetry goes, love goes. Emotion and poetry are inseparable: "Literature is born of emotion, and those with deep feelings are not shallow" (comment on Zhang Xun's "Smelling the flute"); "Affection is deep and civilized" (comment on Liu Zongyuan's "Farewell to Zong Yi"), but not all emotions can be poetic. Confucius said, "Poetry can be complicated. You can see it, you can group it, and you can complain. " As an outstanding patriotic thinker, Wang Fuzhi attaches great importance to the social function of literature. After the poet's feelings are injected into his works, he should have the function of "moving people to enjoy the scenery and complain". Sometimes, these four elements should be closely related and complement each other, "taking photos and enjoying the scenery in a Shanghai" (comment on Du Fu's Wild Hope).
In the process of writing, the emotion that makes poetry play the role of "appreciating scenery" needs to deal with two relationships: one is emotion and scenery, and the other is emotion and sound. Regarding the relationship between poetic scenes, Wang Fuzhi thinks that "those who are not emotional cannot be scenery words". The relationship between emotion and scenery can't be as rigid as Crossing the Yangtze River by Ding Xianzhi, but can only insist on "emotion is in the scenery" (commenting on Yang Baihua by Liu Zongyuan). "There is love in the scene, and there is love in the scene, so it is said that the scene is a scene of love, and the scene of love is also a scene of love" (comment on "The first line of spring in the western suburbs of Wei is the main thin of Lantian"), "It depends on the will", so as to achieve a seamless _. Regarding emotion and sound, Wang Fuzhi emphasized the aesthetic function of music to poetry, and hoped that emotion and rhyme would be in harmony, and the rhythm of poetry would be in harmony with the poet's inner emotional rhythm. There is a cloud in volume 2 of the preface to Xitang Yongri: "Music says:' All sounds start from the heart'. It should be based on Moore's heart. " Wang Fuzhi commented on Li Bai's poem Su Wu: "When you sigh, you write the true feelings, and the listener has his joys and sorrows." For those works that are divorced from poetry and stick to rhythm, they are very exclusive. "Poetry can't be bound by law," they think. "It is the poet's behavior to get rid of the rhythm and get rid of it."
3. Historical achievements
First, induction. Wang Fuzhi is good at analyzing many historical facts and summarizing them, thus drawing enlightening conclusions. For example, he concluded that the reason for the demise of the Tang Dynasty was "the death of the Tang Dynasty, the death of the people and the scattered stars", that is, the important officials of the court were divided and fragmented, and they could not unite to serve the central authorities.
Secondly, comparative method. Wang Fuzhi used this method to explore the historical changes of ancient and modern times, and the characters were ups and downs, from the outside to the inside, eliminating the false and retaining the true, and reached many innovative conclusions. For example, predecessors made many similarities and differences in the demise of Qin and Sui, and Wang Fuzhi pointed out that there were similarities and differences in the demise of Qin and Sui.
Third, the method of historicism. Wang Fuzhi's historical theory is magnificent. Although he has been in and out freely for more than 1000 years, he has never commented arbitrarily. Wang Fuzhi's historical theory fully considers the historical background and does not hold a general view. For example, when discussing the Western Regions, he believed that the different historical backgrounds of Han and Tang Dynasties led to the different status of the Western Regions in these two dynasties.