Wang Chong's Research On Tiandao

Natural view on heaven and earth is the main feature of Wang Chong's philosophical thought,but there is essential difference between Wang Chong's and Taoists'.Wang Chong's natural view on heaven and earth is based on the idea of fate and the theory of human nature.Wang Chong's natural view on heaven and earth had an impact and subversion that could not be underestimated in the ideology of the society at that time,and had a valuable paradigmatic significance in the history of Chinese philosophy.This thesis is mainly discusses Wang Chong's natural view on heaven and earth,which is divided into four parts.The first part discusses the influence of Wang Chong's personal circumstances and personality on his philosophical thought.First of all,it is argued that Wang Chong's ancestors were born as generals with a tough temper.Wang Chong lived a rough life at an early age,but he was clever and eager to learn since childhood,and had a good reputation.And then,he was taught by a famous teacher when he grew up.Thus,he owned unique insights and profound thoughts.But throughout his career was difficult and he repeatedly encountered obstacles in the officialdom,which played an important role in the formation of Wang Chong's thought.Secondly,it discusses Wang Chong's personality,being more introverted,good at summarizing observations,and diligent in thinking,which created the prerequisites for the future proposition of the natural view on heaven and earth.However,he was so brave and wayward,that was not afraid of political oppression.Also,he was critical,and quite arrogant.He easily caused hatred of others,which would inevitably lead to the loss of official experience,and had a great impact on the formation of the view of life.The second part expounds the main content of Wang Chong's natural view on heaven and earth.Firstly,the heaven is the substance,not the Qi.But the heaven contains the Qi.Heaven is a natural and objective material entity,without will and divinity,and not be transferred by human.Heaven and earth unite to create everything,and heaven is fundamental.Secondly,the natural law is spontaneous and non-action.The movement of celestial bodies is involuntary and not deliberately performed by heaven.Thirdly,based on the spontaneous and non-action of heaven,Wang Chong inherited Xunzi's thoughts on the relationship of heaven and human.At the same time,he criticized Dong Zhongshu's theory of heaven-human induction,and proposed that heaven and human don't interact with each other.The third part discusses the criticism of Wang Chong's nature view on heavenand earth.On the basis of criticizing Dong Zhongshu's theory of heaven-human induction,Wang Chong believes that heaven can contact people,but people cannot get the connection with heaven.However,being influenced by Dong Zhongshu's theory,Wang Chong reconstructed the celestial-human induction,and proposed that the interaction between heaven and human can be realized by the Qi.He also pointed that the induction between celestial and human is only a one-way natural material reaction,and thus weakened the dominance of heaven.Meanwhile,Wang Chong authored Lun Heng to rebut superstitions in the society at that time.The fourth part expounds Wang Chong's life view.First of all,Wang Chong believes that the destiny of human beings at the time of birth is an inevitable and an objective force beyond human power.The length of human life span and the nobility of life are objective existences,and non-human forces can change that.The destiny of man comes from the combination of Qi of heaven and earth.At the same time,the country also has a life limit,and the country's is superior to human's.Besides,humanity is destined.And human nature is determined by the heaven and earth,and destiny is formed soon.Moreover,human nature has both good and evil,and external acquired conditions can mutual transform good and evil into each other.Finally,on discussing the relationship between human nature and fate,Wang Chong deemed that they are the same on nature level and varied on social level.