The Mencius Wanzhang says: "Confucius's saying is a collection of great achievements. The set of dacheng is also the same, the golden sound and the jade zhenzhi also. ”
In Mengfuzi's view, although Boyi, Yi Yin, and Liu Xiahui were all saints, they each took a bias and played one sound alone, and only Confucius gathered the former sacred places and "played eight notes simultaneously" by compiling the Six Classics, which could be both "Clean" and "Ren" and "Harmonious". At the same time, Confucius was the founder of Confucianism and the pioneer of the controversy of a hundred schools of thought. For the previous generation of scholarship, Confucius was the "final ruler"; for Confucianism, Confucius was also the "initiator", so Mencius used "Golden Sound And Jade Zhen" to praise his academic status - a piece of music always begins with "Golden Sound" and ends with "Jade Zhen", as a summer and founder, Confucius can "both the general rule, the golden sound and the jade zhenzhi", so it has won the title of "the master of the collection".
The "integrator" is both a summer and a pioneer
<h1 class="pgc-h-arrow-right" data-track="4" > what kind of talent is the "integrator"? </h1>
Later generations did not understand Mencius's original meaning, but distorted the "set of great achievements" into a summer. For example, some people say that Han Fei is a master of the Fa, and his thoughts are a collection of Shang Martin's "law", Shen Buhao's "technique" and the "potential" of prudence; others say that Zhu Xi is the master of Song Ming's science, and his Daoist thought comes from Ercheng and Zhang Zai, YiXue theory and shao Yong, and on the basis of each family, he has compiled such an integrated thing as the "Four Books, Chapters and Sentences Collection"; others say that Wang Yangming is the master of the collection of mental science, before him, Lu Jiuyuan only occasionally talked about "the universe is my heart", and Yang Jian only said "Heaven and earth, my heaven and earth." Only Yang Ming summed up the theory of mind science with "unity of knowledge and action" and "to conscience" to systematize this kind of thinking.
However, Han Fei, Zhu Xi and Wang Yangming did not all have the status of founders. After Han Fei, the Fa gradually declined, Zhu Xi was also the turning point of the science from prosperity to decline, and Wang Yangming was the last glory of the study of the mind. Han Feizi's core idea is nothing more than to re-elaborate shenshang's theory, Zhu Xi's "rational qi dualism" only reconciles the contradiction between Ercheng and Zhang Zai, and as for Wang Yangming, his doctrine is basically based on "University" and "Mencius", but it is just another term to re-expound the truth of "righteousness and sincerity" and "all things are prepared for me".
The true integrator must be such a person--he is both the summer of the previous generation of scholarship and the founder of the scholarship of future generations; he is both the liquidator of the previous ideas and the founder of new ideas and new methods. For example, Hegel in the West and Wang Fuzhi in the late Ming Dynasty are such people.
Hegel (1770–1831)
<h1 class="pgc-h-arrow-right" data-track="7" > why is Wang Fuzhi said to be a "set of masters"? </h1>
It is an accepted fact that Hegel is the epitome of modern Western philosophy. For in Hegel's Lectures on the History of Philosophy, he incorporated the principles of thought of his predecessors into one concept after another and incorporated them into his own system. For example, Descartes' "expanse and thought" is called "existence and thought" in Hegel; Kant's "two-law reversal" is enriched into "contradiction" in Logic; and the concept of "absolute spirit" is actually the unity and abandonment of Spinoza's "substance" and Fichte's "self".
As a summer, Hegel's writings summarize the achievements of various disciplines of scholarship at that time. Among them, "Logic" corresponds to traditional metaphysics; "Natural Philosophy" contains physics, chemistry and biology; "Philosophy of Mind" is equivalent to social science; in addition, he has monographs in various fields such as "Philosophy of History", "Aesthetics", "Philosophy of Religion", etc., covering almost all disciplines.
At the same time, Hegel was a pioneer who used knowability to counter the hume-Kant agnosticism that was popular at the time; he criticized 17th-century metaphysics and 18th-century mechanism, proposed the logic of dialectics, regarded contradictions as the driving force of development, and consciously looked for examples in nature. Therefore, Hegel is both the summer of rationalism and the founder of dialectical thinking.
Among the three masters at the end of the Ming Dynasty, Huang Zongxi was the summator of the study of the mind, and his "Case of Song Yuanxue" and "The Case of Ming Confucianism" were all summative works; Gu Yanwu was the founder of Pu Xue, who put aside Song Mingxue and "did the work of the world" and opened up a generation of learning styles; Wang Fuzhi was similar to Hegel, who was both a summator and a pioneer, and he famously said: "The Six Classics charge me to open up my life, and the seven feet are buried alive from heaven."
At the age of thirty-three, Wang Fuzhi's resistance to the Qing Dynasty failed, and he "decided to go into hiding", when he was in his prime, full of history, but because of the changes in the country, he was determined not to have a second surname, so as a reader, his life goals could not be achieved. Under the bitterness, Wang Fuzhi had to bury his head in the pile of old papers, hoping to find a new way out by liquidating traditional philosophy, so he called himself "The Six Classics accused me of opening up a new face"—that is to say, he wanted to find "fresh face" from the "Six Classics" and invent new ideas and make new contributions. Instead of claiming to have obtained the ancient copy of the "University" like Zhu Xi and Wang Yangming, they continued the authentic bloodline of the Taoist system and stubbornly adhered to the old ways.
After this, Wang Fuzhi immersed himself in anonymity, devoted himself to writing books for forty years, and also wrote a vast number of works; these works also covered various fields and were very extensive. According to the Chinese traditional subset of scripture history, Wang Fuzhi's representative works are as follows:
Twenty-four kinds of scriptures: including "Zhou Yi Internal and External Biography", "Reading the Four Books of the Complete Sayings", "Shang Shu Introduction", etc.;
There are five kinds of historiography: including "Reading Through the Classics", "Song Theory", "Records of the Eternal Calendar", etc.;
Eighteen sub-categories: including Lao Tzu Yan, Zhang Zizheng Mengzhuo, Si Qing Lu, Xiang zong Luosuo, etc.;
There are forty-one types of collections: including "Chu Ci TongShi", "Jiang Zhai Anthology", "Chuanshan Jingyi" and so on.
From Confucianism to the heresy of the Buddha, from historical records to poetry and miscellaneous dramas, Wang Fuzhi's pen tip has been touched, even if he is as knowledgeable as Zhu Xi, he cannot be as all-encompassing and omniscient as he is. Therefore, Wang Fuzhi is worthy of being a summer, and at the same time, he is also a pioneer, for example, the philosophical basis of "Reading through the Classics" is actually a new idea of "applying to the world", and Wang Fuzhi wants to talk about current politics through history, which is also meant to be "the business of the world". In addition, the book "Reflections" also reflects two major differences between Wang Fuzhi and the philosophers of the previous generation: first, he uses dialectics to attack mechanism; second, he deliberately bases philosophy on science.
Wang Fuzhi (1619–1692)
<h1 class="pgc-h-arrow-right" data-track="20" > Wang Fuzhi's systematic dialectical thought</h1>
The idea of dialectics is universally present in the writings of ancient philosophers, but most of them exist in the form of proverbs and assertions, and lack systematicness, so there are often inconsistent statements. For example, Lao Tzu says that "existence is born of nothingness" but also says that "existence is born of nothingness", one moment elevating "being" to the same contradictory status as "none", the next time degrading "being" as a derivative; in some places it asserts that "the sky is long and long." In other places, it is said that "the heavens and the earth cannot last long, but the situation is not human", these contradictory places are rarely investigated, because the book is composed of fragmentary sentences, so all kinds of superficial people can take what they need, interpret it at will, and then brag at will.
Wang Fuzhi's work is not like this, and the "Record of Thoughts" seems fragmented, but it is based on systematic dialectics, and there are few inconsistencies in it. In the "Inner Part", Wang Fuzhi focused on the contradictory categories such as "nothingness", "Youming", "Gathering and Dispersing", "Clear Turbidity", "Gain and Loss", and put forward the dialectic of opposing unity of "two ends, one of which is also"; in the "Outer Part", the scope of his exposition was even more expanded, and he criticized the worldviews of Jingfang, Shao Yong, Cai Shen and others, who depicted the world neatly and orderly according to the ideas of "Zhou Yi" and "Hong Fan", believing that the future could be accurately predicted through Gua Xiang and Liu Yao . The world seems to be a machine that has been coded, maintaining strict order. Wang Fuzhi used the dialectical theory of contingency to attack this idea, saying:
"There is no one in heaven and earth who is so neat, but what man does has an ear; it is visible and visible, it is all man's skill, natural creature, and there is no such thing."
The earth is not perfectly round, and the orbits of the planets are not completely regular ellipses; there are 365 days a year, but not every year, but some years are longer, some years are shorter; the so-called strict rules are only the product of human thinking, people abstract the shape of objects, imagine perfectly equal circles with perfectly equal radii everywhere, squares with exactly the same sides, and so on, this kind of thinking is a kind of mechanical thinking, which necessarily denies contingency and irregularity.
For example, when Shao Yong studied nature, he liked to "break everything into two pieces", for example, in the "Imperial Pole Classic", he broke "the sun and the yin", "the sun and the moon", "water and fire", and "qi and quality" into two pieces, and believed that there was a worldly difference between the two pieces, and each was independent. Wang Fuzhi said:
"The saying of two pieces and four pieces, guessing is comparable, and the reason for unnaturality is also."
He believes that the two opposing sides are interdependent and cannot be "broken into two pieces", otherwise they will become "dead" and "wandering", and then cease to exist. Therefore, the world imagined by mechanical thinking people is not the real world, but is idealized by them.
The real world is not what Shao Yong imagined, with strict precision
<h1 class="pgc-h-arrow-right" data-track="36" > Wang Fuzhi consciously based philosophy on science</h1>
Most of the ancient thinkers lacked the spirit of science, and Wang Yangming did not talk about science at all. Although Zhang Zai is a materialist, he has an idealistic tendency of "insisting on limiting the sky", for example, astronomers believe that the earth rotates, so the five stars appear to run at different speeds, of which the two stars of gold and water are the fastest, and the two stars of wood and earth are the latest, so it can be inferred that the former is close to the earth and the latter is far away, and the moon travels for twelve days a year, faster than the stars, and should be closest to the ground, which is the result of observation.
Zhang Zai, Zhu Xi and others, however, believed that the moon was a very yin thing, and it was necessary to "extend the sun to suppress the moon" in order to conform to the righteous principle of "yang moving and yin shun", insisting that the moon runs the slowest and the sun runs the fastest. In this regard, Wang Fuzhi adopted the popular "far-range mirror quality measurement method" at that time, recognizing the scientific conclusion that "the moon is the lowest, gold and water are second, the sun is second, the fire is second, the wood is second, and the earth is the highest", even though he respected Zhang Zai and Zhu Xi very much, he still adhered to the principle of materialism, saying:
"Reason comes from heaven, and the one who is in heaven is the reason, and the reason that cannot be enforced by others is forced to make heaven obey."
In the "Records of Thoughts", Wang Fuzhi also discusses various natural science views in general, mentioning scientists such as Zu Chongzhi, Guo Shoujing, and Fang Yizhi; it can be seen that he attaches great importance to the traditional Chinese natural science and deliberately uses natural science to support his philosophical views. In Zhang Zizheng's Commentary, Wang Fuzhi often cites examples from natural science to illustrate dialectics, which is rare in Zhang Zai's original book. Most chinese philosophers like to quote scriptures and are good at arbitrariness; in Wang Fuzhi's philosophy, we see a tendency to realize that philosophical theories should be based on a solid scientific foundation, rather than on a few ancient classics, which is a pioneering move in the history of Chinese philosophy. Of course, it will also cause its own limitations, so the limitation of traditional Chinese science is the limitation of Wang Fuzhi's philosophy, which exists even in the West, such as Bacon's "New Tools" and Hegel's "Natural Philosophy", which discuss many erroneous scientific views, which are not enough to criticize the ancients.
In addition, Wang Fuzhi has always remained humble about unknown questions and will never make up answers far-fetchedly. To those who have no scientific basis for the origin of the universe, such as "the heavens open up to the Son, and there is no heaven before the Son; the earth is open to ugliness, and there is no land before the ugliness," he replied: "I have no such ancient rumors, and I cannot sign it or deny it; I have no infinite eyes and ears, and I cannot sign its false reality." "For those who like to make up assertions and make up stories in philosophy, there is no need to argue with them about anything, because their things are baseless pseudo-philosophies.