Three Levels Of Wang Fuzhi’s Humanistic Thought

Wang Fuzhi’s philosophy is constructed around his thought of human nature.At the end of the Ming Dynasty,the mountains and rivers were broken,the rivers and mountains changed hands,and the brutal massacre of the Han people by the Qing people deeply hurt the scholars and officials.In order to survive the national culture and awaken the sense of historical responsibility of the vast number of compatriots,Chuanshan deeply reflected on the demise of the Ming Dynasty.Benefiting from the family tradition of focusing on practical learning and a deep grasp of Confucian classics,Wang Fuzhi made an innovative interpretation of the classics in the denunciation of Buddhism,Yangming Houxue and other metaphysical schools,and creatively reconstructed the human nature thought of Neo-Confucianists..His human nature thought includes three major parts: the theory of human nature,the theory of desire,and the theory of realm,which correspond to intellect,lust and morality respectively.Wang Fuzhi’s theory of human nature is endless."Rebirth without end" was originally the function or function of Taipolar to generate all things,and also referred to the infinite vitality of all things.From this,Wang Fuzhi realized that human nature is also "born every day" and requires acquired practice.The essence of it needs to be created by oneself.Human beings are the unfolding of li and qi,and human nature is the li shown in the process of life.,according to the logical relationship of "Qi"-"Reason"-"Nature".Its construction is based on the theory of qi,and its characteristics are the dual interaction of contradictions.Cognition is the interaction of subject and object,and both cognitive ability and object are objective and indispensable.Epistemology is an integral part of Chuanshan’s theory of human nature.It not only supplements and explains the process and links of human nature development,but also opens up a path for the theory of human nature cultivation.Wang Fuzhi’s theory of desire is "one body and two uses"."One body" means that the reason is in the desire,and the two cannot be completely separated;"two uses" means that the reason and the desire are generated but not used and show different effects."Desire" is something that people can’t see,control and consciously in their daily life.Among them,"selfish desire" is selfish and stingy,while "big desire" is close to "reason" and is connected with "will".Reason and desire are two in function and utility,and one in ontology,that is,dialectics."Human desires" not only cannot be completely removed,on the contrary,"the principles of heaven" are also presented with "human desires".Although "the principles of heaven" and "human desires" are dialectically unified,they are not the same thing after all,and their scopes do not completely overlap.The inner logic of Wang Fuzhi’s thought on human nature is for the purpose of nature.This day is for use,as the name implies,it believes that heaven is the highest and most perfect,advocates people to learn from heaven,and respects the unity of heaven and man.The logic of this purpose is built on the basis of reality,and it is shown here as appropriate,that is,to confirm the meaning of life through the display of functions.Wang Fuzhi inherited the moral heaven of traditional Confucianism,requiring people to take heaven as the object of study,cultivate morality and establish one’s body,learn from the world,and take charge of the world.Chuanshan believes that the meaning of life is created by oneself,and the meaning of learning is reflected in the function,and gives the main learning and cultivation methods: determination to be the first,action to nourish qi,and habit to become.It can be seen that the Chuanshan realm theory is robust and self-improving in terms of value orientation,and concrete in method.On the whole,Wang Fuzhi’s ideological theory is an internal revision of Confucianism and an internal reflection of Song and Ming Neo-Confucianism.As a practical Confucianism,the value tendency of Chuanshan’s human nature thought is to be applied in the world and to serve the world.It carried forward the dignity of human nature,inspired and brewed the revolutionary spirit and the modern enlightenment trend of thought,and promoted the awakening of the nation.Wang Fuzhi’s thought of human nature is a vivid embodiment of the strong and enterprising spirit in Chinese culture.At present,whether at the individual,collective or national level,this is an important spiritual force for us to "start a new situation".