Wang Fuzhi talks about fortune telling _ Wang Fuzhi's life is good?

What philosophical viewpoint did Wang Fuzhi put forward?

Wang Fuzhi (16 19 ~ 1692) was born in Hengyang, China (now Hunan Province). Because he lived in seclusion at the foot of Shichuan Mountain in Xixiang, Hengyang in his later years, he claimed to be the old man of Chuanshan, or the old farmer, the old man and the sick man of Chuanshan, and later called him Mr. Chuanshan.

Wang Fuzhi was born in a declining landlord intellectual family. When he was young, on the one hand, he was attached to the old way of imperial examination, on the other hand, he was concerned about the turmoil of the current situation, and he joined the "Tour Society" and "Kuangshe Society" and was determined to transform the society. The storm of the peasant revolution broke his dream of "being an excellent official". However, he refused the courtesy of peasant army Zhang. After the death of Emperor Chengzu of Ming Dynasty, he sent troops to fight against Qing Dynasty, and attacked Hengshan Mountain in 1648, but failed to retreat to Zhaoqing. Later, he worked as a small official in the pedestrian department of Guiwangfu in Nanming, and lived in southern Hunan for several years. In his later years, he lived in seclusion at the foot of Ishikawa Mountain in Hengyang and persisted in academic research under difficult conditions.

Wang Fuzhi studied astronomy, calendar, mathematics and geography, especially in Confucian classics, history and literature. He was a famous philosopher and thinker in Ming and Qing Dynasties.

Wang Fuzhi insisted on the internal cause theory of the movement of things and opposed the external cause theory. He believes that the change of things is due to the opposition in the friction and swing of things, and clearly expounds that the contradiction in things is the source of all things' changes.

Wang Fuzhi deeply analyzed the characteristics of "two ends" inside things and their relationship. He abandoned the viewpoint that "Gan", "Kun", "Yin" and "Yang" in the Book of Changes are in no particular order, the contradictory parties are interdependent, neither party can exist independently without the other, and everything is the unity of contradictions. He also believes that there is no fixed position between the principal and the auxiliary in the contradiction, and the principal under certain conditions will become the auxiliary under another condition. Similarly, the supplementary party under certain conditions will become the main party under another condition, and the status of the contradictory parties can be transformed. People should not look at the opposite side of things with an isolated, static and one-sided view.

Wang Fuzhi further explained social phenomena from the viewpoint of the struggle of opposites. He clearly affirmed that the family and the refugees merged by powerful people are two levels of society and are sharply opposed. He believes that the fierce struggle in social and political life is not entirely a bad thing, but may also bring good results. He realized that the struggle between opposites would lead to the transformation of contradictions.

Wang Fuzhi criticized the asceticism of Neo-Confucianism in the Song and Ming Dynasties in Reading Four Books, and put forward the idea of coexistence of "natural justice" and "human desire". He believes that both justice and human desire come from nature, and there is no justice without human desire. He said: "Reason and desire are both natural", "Never leave irrational desires", "Nature and human desires are together despite their different feelings ... Nature is full of weeks, which does not go against human desires". Wang Fuzhi affirmed the rationality of man's natural desire here.

Wang Fuzhi discussed the content and relationship between "Tao" and "virtue" in Reading Four Books. He believes that people should not only follow and believe in the general "Tao", but also adapt and carry forward the specific "virtue".

Finally, Wang Fuzhi concluded that "the old road can be broad and there is no need to believe; Virtue must believe it, but it is not generous. " That is to say, when people grasp the "Tao", that is, the general laws and principles, they should regard it as something that can be carried forward and play a role, rather than "believing" it as an unchangeable dogma; When grasping "virtue", people must have "deep faith" and cannot abandon "Tao" under the pretext of "preaching". This includes the ideological factor of respecting objective laws and not sticking to them as dogmas.

Wang Fuzhi's thought is profound and self-contained, reaching the highest peak in the history of China and ancient naive materialism.