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A Study on Wang Fu-zhi’s characteristic of the qi philosophy

CHIN SUNG SU 1

1성균관대학교

Candidate

ABSTRACT

Wang Fu-zhi meant to rehabilitate the learning of Chinese Classics(經學) having its roots in ideology and value of orthodoxy Confucian school during the transitional period from Ming to Qing and his thought was formed in the process of transition, from li-centered to qi-centered value system. Wang Fu-zhi criticized the moral cultivation theory of xing li learning and Yang-ming learning and asserted that ‘acting’ should be focused on the moral cultivation and learning. This became a principle moment for him to from xing li learning to qi philosophy. Wang Fuzhi's criticism was not on xing ji li (Nature is priciple 性卽理), but on logical contradiction of Cheng-Zhu learning's moral cultivation system. In other words, he pointed out the logical weakness that dualized realm of qi may deteriorate into formalism. On the other hand, his criticism on Yang-ming learning, different from Cheng-Zhu learning's point of view, is focused on xing ji li itself. This was because of his historical valuation on Yang-ming learning. He laid responsibility on Yang-ming learning, which has similar logics to heretical Daoism · Buddhism, on ideological chaos and the fall of Ming. As mentioned above, Wang Fu-zhi's criticisms on Cheng-Zhu learning and Yang-ming learning are different in detail. Yet it means the transition of value system from ‘li’-centered to ‘qi’-centered. Wang Fu-zhi succeeded and developed Zhang Zai's qi philosophy, established yi qi (一氣) as a moving noumenon(本體) and completed qi de yi xue (氣的易學) based on qi yi yuan lun (氣一元論). Wang Fu-zhi complemented the logical problems of Zhang Zai's qi philosophy and established his own qi yi yuan lun. In this process, he completed his view on yi learning which is based on qi yi yuan lun. Wang Fu-zhi asserted that the true essence of the nature and human beings is yi qi(一氣), yin yang er qi(陰陽二氣) filled tai xu(太虛), the principle of the change is mysterious and marvelous so that it is hard to understand, and the harmonious state of yin yang er qi is tai xu. The reason he analyzed the world focusing on yi qi was that his philosophical interest shifted from abstract to concrete while he was analyzing the cause of the fall of Ming Dynasty. Therefore, he criticized the limits of Cheng-Zhu learning, succeeded qi philosophy of Zhang Zai and completed qi yi yuan lun. As a result, qi characterized his thought on I-Ching. Afterward, based on his view, terms, ‘dao qi yi guan(道器一貫)’ and ‘tian xia wei qi(天下惟器)’ were established.

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