The Research Of Wang Chuanshan's Thought On Qi

Wang Fuzhi(1619—1692)in the late Ming Dynasty,the formation of his personal thoughts,which is due to the gradual accumulation of ideological resources of the Ming Dynasty over 270 years.As an important part of his thoughts,Qi thought is especially so.In this context of the history of thought,Chuanshan will undoubtedly have to face the ideological world in which he lives,and to think and respond to the relevant academic and ideological issues in the world.Looking back at the past from a broad perspective,in the ideological and cultural atmosphere of the Ming Dynasty,there is an unusually strong trend of the era of Qi.As we all know,as early as the Qi system of Zhang Zai in the Northern Song Dynasty,“Tai Xu”was already a very critical and central ideological category.What is quite surprising is that this category has once again attracted the attention of scholars since the early Ming Dynasty,provide them with relevant speeches.A platform of thought and cultural context.Taking Taixu as an entry point to investigate the interpretation of this concept by scholars in the Ming Dynasty,we will find that in the course of its evolution,Confucianism in the Ming Dynasty has gradually shown a style of Qi as a whole.This kind of Qi-oriented ideological and cultural phenomenon formed since the early Ming Dynasty has deeply infiltrated the mentality of scholar-officials in the late Ming Dynasty,and once influenced their speech thoughts and narrative approaches to express this state of mind.In the late Ming and early Qing dynasties,the severe turbulence of the changes and the profound trauma of the fall of the family and country,needless to say,left unhealable scars in the hearts of scholars,which inspired their persistence and dedication to beautiful ideas.In the process of disclosing their own thoughts,scholars selected and qualified cultural categories closely related to Taixu;through the concepts of “Taihe”,“Zhonghe”and “Heqi”,the scholars in the Ming Dynasty Depicts a complete picture of the world.Through the three-dimensional outline of this blueprint,they have completed a spiritual journey of their own,and at the same time they have also realized a deep pursuit of value.Here,academic thoughts and spiritual conditions are blended together,promoting each other and helping each other.It can be said that the overall academic atmosphere of the Ming Dynasty and the spiritual pursuit of the scholars in the late Ming Dynasty laid a solid foundation for the formation of Wang Fuzhi ' s thoughts,his own value choice reflects the spiritual approach of the group of“contemporary” scholars at the end of the Ming Dynasty.It was also under this grand cultural background that the Wang Fuzhi began the thought process of exposing the world of Qi.Inheriting the heaven-human thinking method inherent in ancient China,Chuanshan first discussed the major issue of the way of heaven,which is the state of the universe.When Wang Fuzhi's thoughts on this context,the important role is implemented in the concept of “Hua”.In the Northern Song Dynasty,Zhang Zai had already mentioned“Qihua”.On this basis,Chuanshan,who has not been said to have followed,further thought and derives“Shengqi”.It is not difficult to read the strong meaning of “Sheng” from it,which also shows the essence of the universe-“Sheng”.Shengqi can continue to regenerate,and the key lies in the “synthesis” possessed by the Qi;another expression of synaesthesia is “Li”,that is,“Order”.Strengthening the thinking dimension of Li only as a preface is the logical result of the thought of “dematerialization” to Li since the Yuan Dynasty.Chuanshan conducts an in-depth investigation of Li under the Shengqi vision and context,thus showing the order of Li;this provides an explanatory proof that he has indeed been influenced by the Yuan and Ming dynasties.Under the action of the principle of order,the Qi is connected with humanity through the way of Sheng,and a picture of the world with vitality can be displayed;for this,Wang also borrowed the“Qi of yin and yang”(“Two Qi”)and“Five Elements Qi”to describe that state in depth.Based on the above-mentioned theory of the law of heaven,Wang Fuzhi went on to focus on humanity.What triggered his attention at one time was the cognition of history.Chuanshan interprets“time”from the perspective of Qi,looking for the profound connection between Qi and time.This way of thinking directly applied him to the reading of history,thus providing him with a new perspective on history.It can be said that the Wang Fuzhi exhibited his profound historical insights by borrowing from the ideological category of Qi;however,he also exposed his own historical emotional orientation in the meantime.The Ming people once liked to talk about Song,which was a“contemporary”academic fashion in the late Ming Dynasty,especially Wang Fuzhi.In their repeated comments on Song,they revealed a certain mentality;that is,holding a certain fatalistic color to history and individuals.Chuanshan's historical sentimental orientation is echoing this view of destiny,which shows that this is a general cognitive atmosphere permeating the entire society at that time in the Ming Dynasty.It is in this context that Wang Fuzhi put forward the proposition of Qishu and Qiyun.His cognitive inclination and emotional attitude towards history further prompted Chuanshan to carry out a profound analysis and reflection on political life,social customs and scholar groups,especially when he after witnessed and personally participated in various political and social activities in the late Ming Dynasty.Wang Fuzhi used the perspective of Qi to express his views on politics,showing his unique critical power.The great environment of changes made Wang Fuzhi's feelings about the overthrow of his family and country extremely painful;this is not difficult to detect from his theory of the loss and destruction of the“Qi of nation”of the more common behavior phenomenon at that time.The continuation and depth of political criticism further led Chuanshan to pay close attention to social customs and customs.It must be admitted that this is due to his thinking on Qi.To clearly define the intensity effect of the Fengqi on the Xiqi is actually to pave the way for exploring the way that the Qi(Feng Qi,Xi Qi)affects people,and thus reflect the negative effect of the Fengqi on people.This point is related to his view of scholars.In the context of his thinking,the discouragement,bend,and frustration of Qi,and its serious consequences,signify the destruction of scholars' qualities.This line of thinking is also reflected in his views on“Min Qi”,that is,his attitude towards“Min”.The continuation of this introspection on the literati group naturally derives and leads to various discussions on the Xin Xing level.The development of the topic of Xin Xing,and gradually forming an academic style,has to be regarded as the great contribution made by Neo-Confucianism in the history of thought.Wang Chuanshan,who is in the“post-Confucianism”era,must respond to this topic as he should,based on either inheritance or criticism.In the many aspects involved in this topic,he has different inquiries and answers.What can reflect the characteristics of its answer is to express the keynote of the exuding Qi in the meantime.Specifically,in the relationship between “Zhi” and “Qi”,he believes that the two interact and influence.This concept is the interpretation and development of Mencius' s “Zhi is moving,and Qi is moving”.From the discussion on the further extension of “Zhi-Qi”,that is,the attention to “Qi” and “Xin”.The expression “the Xin is born from Qi” is a natural conclusion drawn from the perspective of Qi,and it also implies that Chuanshan has been influenced by Taoist thought.On the issue of“Xing”and“Qing”,there are also traces of clearer Qi.Carrying Qi into the discourse of“Xing”and“Qing”,and facing the powerful role of“Qi”in the positive and negative aspects of nature and emotion,is the unique feature of Wang's theory of“Xing” and“Qing”.Closely related to the topic of Xin Xing is the issue of Gong Fu.From the perspective of Qi,Gong Fu is presented in a different aspect,which is naturally based on the perspective of Li;it means that Chuanshan's deviation and steering of the angle of Gong Fu to Qi,which are based on his familiarity with Li.It can be said that in the system of understanding and reading Gong Fu,“Yang” and “Shou” are so important that there is only a rational dimension in the cognition of “Yang” and “Shou”.The re-discovery and display of the position of Qi supplements and modifies this cognition,thus restoring and returning to the neutrality of “Yang”and “Shou”:It does not belong to the system of Li or Qi,both of them can simultaneously have the dual dimensions of the effort needed to face Li and Qi.Various cognitions about history,society,politics,and Xin Xing are also deeply projected on Wang Fuzhi's aesthetic appeal.After in-depth investigation,we will notice that Chuanshan tends to be closely attached to the Qi when conveying his aesthetic concepts.This way of presentation always reminds him of a topic he cares about most: humanity.The emphasis of “Guan Qi Du Ren” is not on “reading” and its target “Ren”,but on the “Qi” associated with “people”and the way in which“Qi”is revealed-“Guan”.Wang Fuzhi used his Qi to appraise and evaluate people in history to illustrate his cognition and understanding of “persons”,thus revealing his historical insights from a certain aspect.Based on the above,it can be seen that inheriting the existing academic resources of the Ming Dynasty,Wang Fuzhi began to discuss the topic of “Qi” around the ancient ideological topic of“Tian-Ren”.Taking advantage of the two approaches of “Tian-Ren”,he first explained the state of the universe,and then gradually touched on historical interpretation,political criticism,thinking of Xin Xing,Gong Fu,and “Du Ren”.It can be said that after this exposition,he has not only completed his own system on Qi,but also participated in,contributed to,and promoted the“contemporary” ideological fashion trend in the late Ming Dynasty.