The Humanistic Viewpoint of Wang Chuanshan ─With the Spread of the “Du Si Shu Da Quan Shuo” as the Core.

• Main Authors: Tsai, Shih-mei, 蔡式媚
• Other Authors: 蔡家和先生
• Format: Others
• Language: zh-TW
• Published: 2014
• Online Access: http://ndltd.ncl.edu.tw/handle/xba658

碩士 === 東海大學 === 哲學系 === 102 === Abstract The humanistic point of view is a visual field that only exists with Man as the subject. In this paper, Wang Chuanshan from the late Ming to early Qing Dynasty was selected as the research participant. As his life and living environment were closely related, it was found that his works possessed profound humanistic qualities. Hence, the thinking approach of this thesis began from the exploration of Chuanshan and his deeds to explore the formation of his philosophical proposition, thereby ascertaining how his humanistic vision began. Additionally, as far as Ren in the core sense of humanities is concerned, the marking of the humanistic significance lay in all the processes involving the virtuous interaction between Heaven and Man. As for the academic origins, Chuanshan carried on with neo-Confucianism and was also influenced by Zhang Zai who had focused on the relation between the Li and the Qi, taking it to the essence of the ontology of social being and stressing on Qi is the fundamental interaction of Yin and Yang . He rationalized the inherent reasons in things and the Li and the nature all existed in Qi. Every physical object and every person has Yin and Yang, the Qi of Yin and Yang that constitute a diversity of man are embodied by four virtues: Yuan, Heng, Li, Zhen, and therefore human nature is good ; Ren, Yi, Li, and Zhi lie in the mind that one must strive to expand to gain virtues and display one’s inherent nature. Chuanshan believed that without persistence, which is a state of mind, it is impossible to be divine. In addition, the trend of Qi transformation comes from the changes in Yin and Yang. Thus, Qi transformation that leads creatures to reproduce, regenerate and replenish the earth would not be possible with only Yin or Yang alone. Chuanshan deemed ability to be the physical that any change and circulation in the Qi possibly led to goodness or evils, thus indicating the creativity and flexibility of Chuanshan’s philosophy. Hence, this paper aimed to gain an insight into Chuanshan’s humanistic thinking deeply rooted in the traditional Confucian philosophy through the distinction between mind, nature, emotion, and ability in the traditional field of philosophy, which served as the outline of Chuanshan’s humanistic viewpoint. Furthermore, with the Qi as the subject, the humanistic aspects and roles of “the mind is represented through the Qi ” “the nature embodied in Qi” “ability-oriented nature” and “emotion as ability” were separately described. This paper is divided into five chapters, with “Du Si-Shu Da-Quan Shuo” as the core curriculum in the development of Chuanshan’s humanistic thinking. Chuanshan attached great importance to the existential value of ethics, the difference between Man and beast. He also compared the difference between gentlemen and men of no virtue. Man and beast are inherently distinguished, particularly in the level of their mind, nature, emotion, and ability. A gentleman follows orders and his inherent nature is formed, which expansively marks the overall difference between Man and beast. Man with humanistic connotations can also consciously extrapolate the institutionalization of rituals to further clarify his innate ritualistic behaviors. As a result, the ritual is how the mind keeps the emotion and ability in place, and they are also the moral mind's cognition of the rules of heaven. The rituals can therefore be consistently carried out in the metaphysical and physical form. Finally, the longitudinal depth of Chuanshan’s ideological philosophy with unique historical process was cited. Chuanshan did not use any lessons in history as the reason that solely existed above the facts, thus the philosophical proposition with consistency on two ends. The principle and trend are dominated by the Qi, and history itself is formed through Qi transformation. On the other hand, Man is the first in rank among all that dwell under the trend of Qi transformation. Man’s creativity and positivity are variables of the humanistic direction. In other words, the spread of the course of a life guided by morality is the continuation of the course of humanity, and this discourse depicts the profound humanistic heritage of Chuanshan’s philosophical thinking.