Multifarious And Pragmatic: A New Research Of Political Thinking On Baopuzi Waipian

As a famous scholar in the Wei and Jin Dynasties, Ge Hong wrote an important philosophical work, titled Baopuzi, which sustained Ge Hong's vital position in the Chinese history of thought. Since currently there are numerous research works on the "Inner" chapters (Neipian) of the Baopuzi, in this dissertation, I mainly researched the philosophical, political, and cultural thinking in the "Outer Chapters" (Waipian) of the Baopuzi.In the first chapter, we discuss some historical facts about Ge Hong, and analyze the text of Baopuzi Waipian by statistics. On the historical facts about Ge Hong, an intriguing question is on the accurate date of his death:some think that he died in A.D. 343 at the age of 61;others think he died in A.D.363 at the age of 81. After researching the reliable historical material, we think the first view is correct, and the second view questionable. About the statement of Ge's age of 81, this is related to the belief a that Ge Hong did not died but became an immortal via an apparent "death" ("Shi Jie"). The statement that Ge Hong died at the age of 81 and became an immortal indicates the enhanced important status of Ge Hong in Taoist religious history.Because of the intricacy of ideas in the Baopuzi Waipian, it is difficult to comprehend the whole systematically. Analyzing the Baopuzi Waipian text, we find that there are 13 lengthy chapters which have more number of words, and these chapters should constitute the key parts. Among these, the chapters "Jia Dun" (In Praise of Eremitism) and "Yi Min" (The Reclusive People), which precede the chapters, "Xu Xue" (study) and "Chong Jiao" (education), are the most important parts in Baopuzi Waipian.The second chapter discusses (1) the issue of "Words versus Deeds", (2) the view of life, and (3) the thinking of hermitage. In the first section, Ge Hong argued that "words" was more important than "deeds". This view is deep-set in the thought of Kung Tzu, Mo Tzu, Lao Tzu, and Chuang Tzu in the classic age of Chinese thought in the Warring States era, and also the product of social-political situation in the Ea of the Wei and Jin Dynasties. In the second section, we find that his view of life is based on "li de" (realization of virtue) and "li yan" (producing worthy words), instead of"li gong" (meritous deeds) much valued in the Former Han Dynasty. In the third section, we analyze Ge's ideas of hermitage;indicating that "Gui Sheng" (valuing life) is its core. Hermitage is not to oppose government service, but to help educate its common people. Because of the chaos of society at his time, the hermitage may be a better way to achieve one's worldly ideal, too.The third chapter discusses the political thinking of Baopuzi Waipian, including (1) the worth of the Ruler, (2) the relationship between the Ruler and his subjects, (3) the utility of ritual commandment and legal punishment, and (4) promotion of worthy and capable men. In Section (1), Ge Hong criticized the anarchism of Bao Jingyan, who advocated the abolition of state rulers. Ge Hong argued that the existence of Ruler was necessary both in society and nature. In section (2), Ge Hong discussed the ideal quality of the Ruler and his subjects, and severely criticized the dethronement of the ruler by his subjects. In section (3), Ge Hong thought that the Ruler should use both ritual and punishment to manage state affairs, giving priority to ritual. But rituals should be simplified, and corporal punishment should be resumed. In section (4), he proposed to promoting able men from among scholars to help the Ruler rule and also to pay more attention to local government ministers.The fourth chapter discusses the cultural thinking, including the issues of social protest, the relationship of humanity and brightness (intelligence), and the value of literary works. In section (1), Ge Hong expressed concern about the society, considered the public morals of the time as very bad, i.e. lots of vanity and clique-partisanship, alcoholism and so on. He thought that with ritual and education, this situation can be changed. In section (2), Ge Hong urged that brightness (intelligence) is more valuable than humanness, and this tenet was deprecated by many scholars. In section (3), we found that Ge Hong believed the world is in evolutionary process, so the present is better than the past. In section (4), we found that Ge Hong attached much importance to "realism" literary works and argued that people should pay more attention to write philosophical works. In the fifth chapter, we discuss the relationship between Confucianism and Taoism, and the philosophies of the Pre-Qin classical Scholars. In section (1), we distinguish the Tao as the way, the method, the words, and Taoism proper. In the text of Baopuzi Waipian, all Tao isn't Taoism, and Confucianism appeared to be more important than Taoism. On the other hand, Taoism is more important than Confucianism in the Baopuzi Neipian. In section (2), Ge Hong mainly discussed the classical philosophers Lao Tzu and Chuang Tzu, Mo Tzu. Contrastingly, he criticized Chuang Tzu more than Lao Tzu. As to Mo Tzu, he approved not only Mo's teaching of thrifty but also Mo's ideas on "Words versus Deeds"; as to Yang Chu, he approved much of Yang's thinking.