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 ?
These include his own younger brother Wang Ji (590-644), who was the subject of Warner's first book; Wang Tong's son Wang Fuzhi; his grandson Wang Bo (6497-6767), the important poet; and numerous others.
GERNET, Jacques, La Raison des choses: Essai sur la philosophie de Wang Fuzhi (1619-1692), Paris, Gallimard, 2005.
XIANG, Shilin, Zhang Zai, Wang Fuzhi de "baohe taihe" shuoyi, Beijing, Zhongguo zhexuesiii, 2008.
Los primeros comentarios fueron redactados por Zhuxi (1130-1200), Zhengmeng jie y Liuji (1115-1197), Zhengmeng Huigao; en la epoca Ming, la obra fue comentada por Gao Xuelong (1573-1620) y Wang Fuzhi (1619-1692); durante la dinastia Qing, por Li Guangdi (1642-1718), Ran Jinzu (1638-1719), Wangzhi y Zhang Boxing (1651-1725); sin embargo, de entre todos estos comentarios, el de Wang Fuzhi parece ser el mas exacto y preciso, el que captura la idea de Zhang de una forma mas ortodoxa.
(20) Para profundizar en la concepcion de qi en Zhang Zai, vease Ira Kasoff, The Thought of Chang Tsai (1020-1077), Cambridge-Nueva York, Cambridge University Press, 1984; Jacques Gernet, La Raison des choses: Essai sur la philosophie de Wang Fuzhi (1619-1692), Paris, Gallimard, 2005; Jung-Yeup Kim, "Zhang Zai's Philosophy of Qi: A Pratical Understanding", tesis de doctorado, Hawaii University, 2008.
(35) Es interesante notar como en su comentario a la obra, Wang Fuzhi destaca la unidad mas que la dualidad.
El tercero se adentra en la comprension y analisis del pensamiento educativo chino en el largo milenio que comprende la dinastia Song y la primera dinastia Qing (960-1911), recopilando las propuestas de la escuela neoconfucionista, y las de autores como Zhu Xi, Lu Jiuyuan, Wang Shouren, Wang Fuzhi y Yan Yuan.
Scholars during the Ming-Qing transition like Huang Zhongxi, Gu Yanwu, and Wang Fuzhi inquired deeply into sources and developed evidential scholarship, which checked texts for accuracy and defined anachronisms.
(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.
It bears Wang Fuzhi's name, and it includes a preface explaining the circumstances of Wang Ji's letter and the reasons behind the omission of Wang Tong's biography from Sui shu.