Way Of Heaven, Way Of Human, Way Of King

Way of Heaven, Way of Human, Way of King——On Wang Chuan-shan's Political Thought From the View of Heaven and HumanPrevious studies of Chuanshan's political thought only paid attention to the detailis, for example, monarchy, low educated country, economic questions. By contraries, little attention was paid to his whole philosophical system. This paper tries to explain Chuan-shan's political thought from his view of the way of heaven and the way of human so as to show his philosophical'rebuilding and creativeness'. The author thinks that Chuan-shan tries to reverse the internal and narrow mode when discussing these problems concerned by Song-Ming thinkers and thus to'rebuild'his whole plan about sage inside and king outside in Confucianism. That is to say, his political thought has a very important place in his philosophical system and his foundation is to'rebuild'the theory of uniting sage inside and king outside.The paper starts from Chuan-shan's thought of the way of heaven. By discussing the concepts and their relations such as taiji, taixu, cheng, yin-yang, the nature of yin-yang, the virtue of yin-yang-qian-kun-jian-shun etc., the author points that the basic concepts such as taixu, cheng, dao, li, etc in Chuan-shan's philosophy indicate the united virtue of yin-yang-qian-kun-jian-shun, and thus to set that in Chuan-shan's philosophy, li is qi's inside law and qi of yin-yang-wuxing indicates li of qian-kun-jian-shun-wuchang.By getting the whole of yin-yang-jian-shun, human's ren-yi-li-zhi is originally identical with heaven's yuan-heng-li-zhen. That is to say the virtue of yin-yang-qian-kun-jian-shun not only sets the nature of heaven but also sets the'of course'meaning of the way of human. So Chuan-shan points that human only has one nature, that is, the nature of heaven, and only human nature is good.Since the virtue of jian-shun forms the'of course'contents in human, it is set that one who realizes the way of human must follow the virtue of qian-kun-jian-shun. That is to say, he conforms to the virtue of qian-kun-jian-shun only when he realizes his natural ability. And to realize his natural ability, he must do a series of practice, such as realizing his mind and thinking sincerely.This is the two aspects of Chuan-shan's thought of the way of human, that is, ren-yi-li, the'of course'on the aspect of xing-li and the'be able'on the aspect of zhi-ren-yong. So Chuan-shan uses the virtue qian-kun-jian-shun to'rebuild'his thought of the way of heaven and the way of human.Meanwhile, Chuan-shan points that the way of king is also from'the virtue of complete jian and shun', which is Chuan-shan's thought of uniting the virtue of heaven and the way of king. Specifically, He thinks that although everyone has their heaven nature, there is still a difference between gentlemen, common people and mean persons, which depends on whether they have moral training or not. Chuan-shan pays great attention to this very difference. Common people need gentlemen to arouse their good mind and behavior, so sages and gentlemen must educate common people to form a world of harmony. Chuan-shan thinks all the earlier sages and kings educated people by starting from their own virtue, so he points that only by building earlier kings'way based on earlier kings'virtue can it be called the way of king.Chuan-shan points that building a world in the way of king must need the training of king's virtue which is the basis, and also must need li-yue-xing-zheng which are the contents. Since earlier kings'way(li-yue-xing-zheng) is based on earlier kings'virtue, Chuan-shan points that later kings must follow earlier kings'way to set ruling ways for their own times. That is to say, earlier kings'way based on their virtue must be drawn on by later ones.Here it must be pointed that li-yue-xing-zheng was originally built on earlier kings'virtue, but after that li-yue-xing-zheng as a way has its independent value and this is Chuan-shan's thought of realizing oneself and ruling others respectively.