Wang Fu-chih

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Wang Fu-chih


Wang Ch’uan-shan. Born Oct. 7, 1619; died Feb. 18, 1692. Chinese materialist philosopher and author of many works. Participant in the armed struggle against the Manchu conquerors.

Wang Fu-chih believed that matter was eternal and opposed the Buddhist doctrine of the illusoriness of the world. As an adherent of the idea of the absolute movement and development of the world, he thought that things do not originate and get destroyed but only “leave and arrive,” “are gathered and dispersed,” and “become dark and light.” He established the “theory of the daily new birth of human nature” whereby he interpreted the essence of human nature as something inherent to biology. Wang Fuchih criticized feudalism and demanded an equal distribution of good and evil in society; his views were progressive in the context of 17th-century China.


Istoriia filosofii, vol. 1. Moscow, 1957. Page 183.
Hou Wai-lu. Chungkuo tsaoch’i ch’imeng ssuhsiang shih. Peking, 1956. (A history of the early Enlightenment in China.)
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References in periodicals archive ?
10) Yin Xieli and Yang Yongan, the most recent scholars to study the authorship of the Shijia, both conclude it is by Wang Tong's son, Wang Fuzhi [CHINESE CHARACTERS NOT REPRODUCIBLE IN ASCII] (possibly in collaboration with his brother Fujiao), in part because his name is already attached to all but one of the signed appendices to the Zhongshuo.
It seems reasonable to assume that this nephew of Wang Ning's is Wang Fuzhi, on the grounds that he is the author of the other signed appendices to the Zhongshuo.
Most scholars believe that Wang Fuzhi fabricated this conversation, primarily because its story of Wang Tong's uncanny prophecy smacks of fable.
Because of internal problems with the document, scholars have charged that Wang Fuzhi simply forged this letter to promote his family's name.
Not only do the discrepancies in dates and styles of address preclude the possibility that such a letter as this could have been written by Wang Ji to Chen Shuda, but at the time that Wang Fuzhi is assumed to have included it with the Zhongshuo, in 649 or shortly after, (31) there would have still been quite a few among his prospective readers who would have been involved in the affair that it purports to desc ribe, or who had known Wang Tong, his brothers, and the other principals involved.
34) It seems a stretch to suggest that Wang Fuzhi could have botched this as well, as has been suggested.
No one would deny that Wang Fuzhi took an active role in the preservation of Wang Tong's legacy, even to the point that he is a suspect in the forging of other appendices, such as Lu Tang Taizong yu Fang Wei lun liyue shi, discussed above.
Lu Guan Ziming shi could have been written by Wang Fuzhi, as scholars have suggested, but because its story is so incredible, and it does not attempt to offer information about Wang Tong's life or teachings, there has been no attempt to cite it in recent studies of Wang Tong.
This document, signed by Wang Fuzhi and dated to the first month of the twenty-third year of the Zhenguan reign (649), provides an account of Wang Ning's role in collecting, editing, and transmitting Wang Tong's writings and students' notes of his teachings.
And though Wang Bo most certainly would have acquired most of his family's history from his father, Wang Fuzhi, we need to keep in mind that Wang Fuzhi was only about five years old when his father Wang Tong died.
Since then, Yin Xieli, Luo Jianren, and Yang Yongan have argued that it was Wang Fuzhi who first compiled the Zhongshuo, using notes he received from Wang Ning.
Wang Fuzhi goes on to say that his uncle finished editing the remains of Wang Tong's six Continued Classics in 642, and from then until 645 Wang Ning instructed Wang Tong's sons on their father's works.