Research On Zhang Zai’s Theory Of Oneness Of Heaven And Man

Chinese culture develops around the relationship between heaven and man,and one of its core spirits is Oneness of Heaven and Man.As a cultural tradition,the Oneness of Heaven and Man is accepted by Confucianism and Taoism and pursued by people with lofty ideals in all dynasties.Guanzhong Zhangzai,one of the founders of Neo-Confucianism,faced with the prevalence of Buddhism and Taoism,but "Confucianism does not peep into the door and wall of Saint learning",and the withering situation of Confucianism,which "lost thousands of years of learning and Dao",Inheriting the aspiration of Confucius and Mencius to "seek the saints and know the heaven",taking The Book of Changes as the school and the Doctrine of the Mean as the style,tracing Confucianism and making the spirit of the Road,not only criticizing the core theory of Buddhism and Taoism,but also saving the loss of Confucianism since the Qin and Han dynasties.Zhang Zai constructed the Tiandao theory of variable Qi,drew a picture of the generation and change of the universe for Confucianism,Inheriting mencius’ theory of mind-nature and developing it to the height of dualistic dialectics,connected Tiandao with nature-life,and reached the realm of the Oneness of Heaven and Man in the Neo Confucianism of the song and Ming dynasties.In other words,Zhang Zai connected ontology,ethics,epistemology and moral cultivation theory by realizing the pursuit of Oneness of Heaven and Man,opened up a new theoretical approach for Confucianism and established the rational theme of "the oneness of nature and Tiandao".From the perspective of Tiandao theory,"Taixu" and "Qi" are one word and have three meanings.Taixu is not only the noumenon of Qi,but also the mother of The universe,or the ultimate destination of all things.Qi is not only a flowing existence,but also a existential flow.Because Taixu and Qi are inseparable,Qi can be divided into Taixu Qi,variable Qi and existential Qi.The heaven of the highest noumenon(Taixu)generates all things by the accumulation and dispersion of Qi.Qi is the noumenon of all things without losing Taixu.Therefore,heaven and man belong to one Qi,and all things are one after all.People learn by studying things,sanctification and changes knows,and can be one with heaven.So far,under Zhang Zai’s theory of "Xu and Qi are inseparable",Buddhism’s theory of "Dependent Origination and the Emptiness of Nature " and "Reincarnation" and Taoism’s theory of "being born of nothingness" was broken without attack.From the perspective of Mind-nature theory,the nature is the sources of all things.Because of its "combination of Xu and Qi",it is divided into "born nature " and " temperamental nature".The born nature is purest and best,while the temperamental nature is a mixture of good and evil.If you change your temperament,you can become a man of by nature.If you try your best to investigate the Principles and fulfill your nature and reach to the Fate,you can one nature with heaven.The mind is not only the unity of temperament,but also the house of spirit.Because of "combination of nature and sense",it is divided into "knowledge of virtue" and "knowledge of sense".If you don’t sprout in sense,and enlarge mind and experience things,you can level things and me,and integrate inside and outside.Therefore,it can be seen that there is nothing in the world that is not me,so people’s mind can fit the mind of heaven.And because the Tiandao is utmost sincerity,and there is nothing if it is not sincere,people can fulfill the nature and investigate the divinity,and know their fate if they make full use of their sincerity.Therefore,the oneness of nature and Tiandao exists in sincerity.Therefore,you can be calm in the face of life and death,and you can achieve success in the face of poverty and sorrow.Also because of the oneness of nature and Tiandao,we can one with heaven-virtue if we not only know the rites and achieve the nature but also to learn and become saints.Therefore,we have the lofty realm of " Min-Bao-Wu-Yu" and the ideal of the Great Harmony in the world.In short,Zhang Zai’s theory of Oneness of Heaven and Man not only corrects the bias of "knowing people but not heaven" and "preserving use but without noumenon" of Confucianism since Qin and Han Dynasties,but also breaks the cover of "knowing heaven but not people" and "preserving noumenon but without use" of Buddhism and Taoism;It not only constructs the ontological basis for the daily use of Confucian human relations,but also points out the realistic path for "knowing heaven and becoming holy".His philosophical spirit all embodies his lofty pursuit of "Heng-ch ’u Four-Sentences" : The Tiandao theory of "Taixu is Qi" and the dualistic dialectical theory of Mind-nature is "Set the Mind for The universe";The concept of " Min-Bao-Wu-Yu" and the community of human destiny is to "To Set Life for People";The study style of worshiping rites and valuing literature is to "continue the unique study for the past saint";The social and political ideal of placing hope on the Great Harmony of the world is to "open peace for all ages".The Oneness of Heaven and Man in his philosophy is the most extensive and subtle part of his thought.It has important value in both the history of Chinese philosophy and the history and culture of the Chinese nation.