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Wang FuzhiNeo-Confucian philosopher
Country:
 China |
Content:
- Wang Fuzhi: Neo-Confucian Philosopher with Materialist Leanings
- Hiding and Scholarship
- Main Works
- Philosophical Beliefs
- Social Thought
- Cultural Superiority and Criticisms
Wang Fuzhi: Neo-Confucian Philosopher with Materialist Leanings
Early Life and Political ActivismWang Fuzhi was born into a humble gentry family in 1619. He earned the low scholarly degree of shucai at age 14. During the Manchu conquest of China, he joined the armed resistance in his native Hengzhou County. Later, he fought against the Qing forces in the southwest as part of the Ming loyalist movement.
Hiding and Scholarship
After the fall of the Ming dynasty, Wang changed his surname and went into hiding from the Qing authorities in the remote areas of Hunan province. He devoted himself to scholarly pursuits, producing over 100 works, of which 70 survive today.
Main Works
Wang's most significant works include "Commentary on Zhang Zai's 'Instructions for the Unenlightened'" ("Zhangzi zhengmeng zhu"), "Essential Commentary on the 'Book of Changes'" ("Zhouyi neizhuan"), "Supplementary Commentary on the 'Book of Changes'" ("Zhouyi waizhuan"), "Detailed Interpretation of the 'Four Books'" ("Sishu xun"), "Yellow Book" ("Huanshu"), "Foreboding Dream" ("Emeng"), and "Reading the 'Comprehensive Mirror'" ("Du Tongjian lun").
Philosophical Beliefs
Wang's philosophical system was based on Zhang Zai's concept of the "Great Void" (Taixu). He rejected the dominant Confucian idea of heavenly principles (tianli) as governing laws separate from human desires. However, he also condemned excessive pursuit of individual desires, advocating a balance guided by heaven's principles.
Social Thought
Wang's social philosophy emphasized the impossibility of returning to the past due to changing societal conditions. He argued that ancient institutions were not applicable in the present, and that what was beneficial for governing the empire today might be unsuitable tomorrow. Rejecting the cyclical theories of history, Wang proposed a three-stage model: a primitive stage, a tumultuous stage, and a unified stage characterized by the harmonious blending of benevolence (ren) and strict laws (fa).
Cultural Superiority and Criticisms
While recognizing the right of all peoples to self-determination, Wang also asserted the cultural and ethical superiority of the Chinese over neighboring "barbarians." He strongly criticized the Lu-Wang School of Confucianism, which emphasized introspection and inner cultivation, seeing it as influenced by Buddhism.
