| Under the influence of "speculative historical philosophy",it has always been a general consensus in the academic circles to define Wang Chuanshan from the standpoint of historical determinism,which is the direct reason for the inconsistency of his "historical law" and the contradiction of his "historical purpose".In fact,although Wang Chuanshan tried to trace the internal inevitability of the historical process through the interpretation of classics,this did not prevent him from also believing that there was room for personal initiative in history.This means that in Wang Chuanshan’s historical philosophy,there is a vision that unifies historical determinism and non determinism.This paper takes Wang Chuanshan’s historical philosophy from this perspective as the research object.This paper is divided into six parts,including introduction and five chapters.Introduction.This paper mainly expounds the main contents,research status and research ideas of Wang Chuanshan’s historical philosophy.The first is the introduction of the main contents of Wang Chuanshan’s historical philosophy.Then it combs the interpretation mode and limitations of Wang Chuanshan’s historical philosophy since modern times.Previous interpretations of Wang Chuanshan include Hegelian interpretation model,Marxist Interpretation Model of early rising textbook model and the combination of Western thought and Chinese standard.These three models not only enrich the theoretical achievements of Wang Chuanshan’s historical philosophy and maintain the vitality of research,but also have their own theoretical limitations.The biggest problem is that the position of historical determinism caused by the interpretation model can not reasonably explain the incoherence in Wang Chuanshan’s historical philosophy,which is the main problem of this paper.Finally,the research ideas and new ideas of this paper.On the basis of absorbing the previous theoretical achievements,this paper tries to eliminate the position of historical determinism(that is,to seek a transcendental theoretical basis outside the practical history and take it as the starting point of constructing the theoretical system of determinism.)The influence on Wang Chuanshan’s historical philosophy,turn back to Wang Chuanshan’s historical theory text to investigate it.The first chapter is Wang Chuanshan’s criticism and Reflection on the traditional view of history.Chuanshan’s critical view of history includes:the theory of five virtues and three systems derived from the view of natural history,the view of natural history based on the evaluation standard of natural reason and human desire,and the view of Yi ology based on the theory of Yin-Yang information.Their commonness is that they all hang some theory from above or outside history to dominate history,or have a certain position of historical determinism.Chuanshan criticizes the relationship between heaven and man,historical reality and other dimensions,and reveals his own anti historical determinism position in a certain sense.The second chapter is Wang Chuanshan’s historical thinking theory of "only weapons in the world".The relationship between Tao and Qi is an important category of Neo Confucianism for traditional Taoists to explore noumenon and existence,law and phenomenon,moral law and reality.The first section is the main content of Wangchuan mountain Daoqi view.Starting from the fact that people first see phenomena and then discover the principles and laws,this paper puts forward the characteristics of seeing things first and then knowing things from the epistemological level.Based on this view of Dao and Qi,Chuanshan overturned the previous theory("Dao")in the traditional view of history,and then put this theory into the theoretical basis of real history.The third chapter discusses the problem of "reason and potential" in Chuanshan’s historical thought."Reason and potential" is a special concept in the field of traditional historiography to explore historical laws and trends,value and historical reality.In the eyes of traditional historians,the realistic proposition that can best reflect the reason and potential is the change of feudalism and counties.According to the view of traditional Taoists,reason is an unchanging principle and law that plays a dominant role in it.It will also be endowed with sage kingcraft from the dimension of moral rationality.Potential represents the historical development trend of departing from the meaning of sage in real history.In the eyes of Taoists,it is also the embodiment of "force" opposite to "Virtue".There is a binary opposition between them.Under this concept,the change of feudal county system is understood as the reform that saints have to compromise with reality,so history is marked with the brand of retrogression.Chuanshan believes that the relationship between reason and potential is due to each other,and there is no binary opposition.At the same time,in the real world,potential is contained in specific things,and things are changing,so the reason is also variable.Between historical principles and trends,there is a characteristic of "exciting potential and changing reason".According to this understanding,Chuanshan puts forward that the change of feudalism county is the inevitable result of the development of history to a certain stage.The fourth chapter is Chuanshan’s discussion on righteousness and benefit.The position of "righteousness and benefit" in the traditional view of history is equivalent to the principle of moral rationality in modern western historical philosophy.In the traditional view of history,especially from the perspective of Taoists,through the changes of the views of righteousness and benefit of people in the three generations and later generations,we can judge the changes of human nature,reason and desire,and then make a progressive or regressive evaluation of the development of history.Chuanshan’s discussion on the issue of righteousness and benefit can be divided into two levels.The first section is the main content of Wang Chuanshan’s view of righteousness and benefit.It is a discussion on the basic problem of "righteousness and benefit".At this level,Chuanshan tries to reconcile the conflict between the traditional purpose of Confucianism and the new trend of thought during the Ming and Qing Dynasties,and reshape the practical rationality with "righteousness and benefit" as the core.The second section is Wang Chuanshan’s historical evaluation principle based on righteousness and benefit.It is Chuanshan who examines history through his view of "righteousness and benefit" and sets his historical evaluation principle by putting forward the "three righteousness theory".The principle of righteousness and benefit reflects the value ranking of intellectuals in the Ming and Qing Dynasties with Chuanshan as a typical example.The fifth chapter is Wang Chuanshan’s view of historical development.This is also the most controversial part of Wang Chuanshan’s historical philosophy,which together constitute the problem of historical determinism in Wang Chuanshan’s historical philosophy.The first section is Wang Chuanshan’s historical model theory.Including the theory of Yin-Yang chaos control cycle,the theory of earth,atmosphere and natural conditions,and the theory of "chaos control clutch".The second section is about the dispute about Wang Chuanshan’s view of historical development since modern times and this paper’s view on this issue.Influenced by the perspective of speculative historical philosophy,previous studies usually understand these models as historical laws with inevitable characteristics,which leads to the contradiction between the "laws".Although in previous studies,researchers have reconciled the contradiction through the theory of general law,the theory of historical resultant force and the theory of possibility space.However,the problem of historical determinism remains unresolved.According to Popper’s definition,the so-called "historical detenninism" is a method to explore social science,assuming that historical prediction is the main purpose of social science,and that this purpose can be achieved by discovering the ’rhythm’ or ’pattern’,’law’ or tendency’ hidden under the historical evolution ".In this paper,the controversy about Wang Chuanshan’s view of historical development mainly focuses on whether the law of gasification cycle can dominate the historical model.Through Chuanshan’s investigation of gasification cosmology,the relationship between heaven and human nature,and the relationship between man and the phenomenal world,it can be seen that his theory of gasification cycle is an abstract concept.Wang Chuanshan clearly pointed out that abstract concepts cannot replace practical activities.Therefore,the law of gasification cannot surpass its own theoretical limitations,let alone become a theoretical guarantee beyond the field of practice,which makes the real world and history absolutely inevitable.The third section is the response to the problem of historical Teleology in Wang Chuanshan’s historical philosophy."Historical teleology" is to tie Wang Chuanshan’s historical philosophy to a certain ultimate purpose suspended outside history.In previous studies,there are two kinds:one is to interpret Wang Chuanshan’s historical philosophy as the proof of moral purpose or human culture;the other is to define his historical philosophy as absolute historical evolution based on Chuanshan’s "only tools in the world".These two views ignore the practical perspective in Chuanshan’s historical theory,which leads to the contradiction between his theory and Chuanshan’s text.In fact,the problem of historical teleology arises from the fact that man is the creator of history on the one hand and the knower of history on the other.Therefore,people can view their actions from two perspectives:from the perspective of historical creators,what people carry out is an action of practitioners.In other words,people can take actions to achieve their goals according to their own goals and their understanding of the world.This is an action determined by people themselves.From the perspective of historical epistemologists,the situation is very different.This is an afterthought and reflective bystander’s perspective.This perspective often presupposes an overall view,so that every event,human action and the sequence of historical figures in history are regarded as an indispensable link in the causal chain.In this way,history presents a determined face,and human freedom of action in history is thus withdrawn.Therefore,returning to Chuanshan’s text,we will see the misreading of Wang Chuanshan in previous studies.Generally speaking,Wang Chuanshan has not only an epistemological perspective,but also a practical perspective.His practical perspective is embodied in the "theory of the combination of heaven and earth".The vision of Youming reveals a historical connotation of survival,which makes it possible for the activity of "telling the past as a teacher for the future",which has both cognition and practice.At the level of historical practice,Wang Chuanshan’s historical practice is reflected in his "making tools and images".Among them,"making tools" is a promising activity of people facing practice,while "Shang Xiang" reflects its value judgment.Therefore,the morality belonging to the category of "image worship" in Wang Chuanshan’s view of history is actually a necessity with value guiding significance,rather than a necessity that will be realized at the practical level.As for Wang Chuanshan’s theory of historical progress,its text reveals that it is not obtained through the proof of ideas,but based on the description of historical phenomena of production level and political system at the practical level.Therefore,in Wang Chuanshan,there is no inevitable advance or retreat in history.The development of history completely depends on people’s promising activities. |
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