Wang Chong

Wang Chong

Wang Chong (a.d.27-a.d.97) was born in Shangyu, Kuaiji (now Zhejiang). He is a thinker and literary critic in the Eastern Han Dynasty.

Wang Chong was born in an isolated family of Xi nationality. He was intelligent, studious, well read and good at debating. Later, he left his hometown and went to Luoyang, the capital, to study in Taixue. I often visit Luoyang City, study hard, memorize hard, read after reading, and read hundreds of books. He is not greedy for wealth or admiration for high officials. He once served as a county official and a state official. He was demoted because his political opinions were inconsistent with his superiors. Later, he returned home from office and devoted himself to writing. In his later years, Emperor Zhang of the Han Dynasty issued an imperial edict to send public cars for recruitment. During the reign of emperor Yongyuan of the Han Dynasty, he died at home.

Wang Chong is an important inheritor and developer of Taoism in Han Dynasty. His thought takes the natural inaction of Taoism as its purpose, takes "heaven" as its highest category, and "Qi" as its core category. The natural gasification of Yuan Qi, Jing Qi and Qi constitutes a huge model of universe formation, which is in opposition to the theory of heaven man induction. In advocating natural life and death, advocating thin burial, and rebelling against the deification of Confucianism, it highlights the characteristics of Taoism, and verifies the speech with facts to make up for the defects of Taoist empty theory. Although the thought belongs to Taoism, it is strictly different from the thought of Laozi and Zhuangzi in the pre Qin period. Although it is the advocator of Taoism in the Han Dynasty, it is different from the "study of Huang and Lao" in the early Han Dynasty and the popular Taoism in the late Western Han Dynasty.

The representative work Lun Heng, with 85 chapters and more than 200000 words, explains the similarities and differences of all things and corrects people's doubts at that time. It is an important ideological work in Chinese history.

Life of the characters

From a small family

Wang Chong was born in Shangyu in the third year of the reign of Emperor Guangwu of the Eastern Han Dynasty. Portrait of Wang Chong

In the 11th year of Jianwu (A.D. 35), Wang Chong's handwriting was completed and his Ci was taught by the Analects of Confucius and the book of history. At the age of six, Wang Chong's parents survived; at the age of eleven, his father died.

In the 20th year of Jianwu (AD 44), Wang Chong met ban Biao. When Ban Gu was 13 years old, Wang Chong stroked his back to ban Biao and said, "this son will remember Han affairs." See Xie Cheng's Hou Han Shu (notes to Hou Han Shu · Ban Gu Zhuan) and Sima Biao's Xu Han Shu (quoted 62 from Shu Chao)

Shouye Taixue

In the 24th year of Jianwu (A.D. 48), Wang Chong was in the county where he was appointed to be a meritorious Cao; in Duwei's house, he was also a meritorious Cao; in Taishou, he was a meritorious Cao. (see the chapter of self-discipline) the official county is a meritorious Cao, and he leaves with several remonstrations. (see the biography of Wang Chong in the book of the later Han Dynasty) he abandoned his poor residence and betrayed the past, so he lived in leisure and wrote twelve chapters of ridiculing the common customs. He wrote the book of ridicule of vulgarity and the book of government affairs. (see chapter of self discipline)

Thirty years after Jianwu (54 A.D.), Wang Chong went to the capital to learn from Taixue, and served as a teacher of Fufeng banbiao. He was poor and had no books. He often traveled to Luoyang City to read books and read them after reading them. (see biography of Wang Chong in the later Han Dynasty. Xie Cheng's Hou Han Shu

Writing books at home

After the second year of Yongping (AD 59), Wang Chong returned to his hometown and became a professor. Wang Chong likes to argue. At first it seems strange, but at last it is true. He wrote 85 chapters of Lun Heng, more than 200000 words. (see biography of Wang Chong in the later Han Dynasty. Xie Cheng's Hou Han Shu is slightly the same.

Resettlement

In the third year of emperor Zhang Yuanhe (86 A.D.), Wang Chong moved his family to Yangzhou to Danyang, Jiujiang and Lujiang. (see the chapter of self discipline) he entered the state to work. (see the chapter of self-discipline) Dong Qin, the governor of the imperial court, was engaged in this field. (see the biography of Wang Chong in the book of the later Han Dynasty). Zijipian says that "the later enters the middle of governance", that is, the biography "turns the middle of governance". Wang Chong said clearly that "when he got to Yangzhou, later he entered the state to govern China", then "he entered the state to engage in" should be at this time.

After the first year of Zhanghe (A.D. 87), Wang Chong became the ruler of the central government. He was small in material and big in position. He was in charge of cutting and writing, and died over the years. (see the chapter of self-discipline) transferred to governance. (Biography of Wang Chong in the later Han Dynasty)

In the second year of Zhanghe (A.D. 88), Wang Chong made a home in Bazhou. (see the chapter of self discipline) to return home. (see biography of Wang Chong in the book of the later Han Dynasty) Xie Yiwu, a friend from the same county, wrote a letter recommending Chong's talent and learning. Suzong (emperor Zhang) specially ordered the bus to levy, but he was not ill. (Biography of Wang Chong in the book of the later Han Dynasty) Xie Yiwu recommended Chong and said, "the talent of Chong is not added by learning. Although Mencius Ke and Sun Xun lived in the past and Yang Xiong, Liu Xiang and Sima Qian lived in the present, they did not pass. " (see Xie Cheng's Hou Han Shu and Fan Ye's Hou Han Shu Ben Zhuan).

In the first year of emperor he Yongyuan (AD 89), Wang Chong continued the manuscript of "talking about Rui".

Sick at home

During the reign of emperor he Yongyuan, Wang Chong was gradually in his 70s, and he was able to Hang Yu at that time. (see chapter of self discipline) he died at home. (Biography of Wang Chong in the later Han Dynasty)

Main impact

Philosophical thought

Wang Chong was an outstanding materialist thinker and educator in the Eastern Han Dynasty and a fighting atheist. His thoughts include the natural theory of vitality, atheism, epistemology, historical view, human nature theory, fatalism and so on.

On the nature of vitality

"Yuanqi nature theory" is the core of Wang Chong's ideological system, which is mainly composed of two elements: Yuanqi and nature. Yuanqi is the basic source of the world, and Yuanqi theory is the thinking of all things, including the formation of human beings and the basis of their changes. Nature means that natural and social phenomena and their processes are objective, inevitable and spontaneous. The theory of nature is the basis of Wang Chong's thought. Wang Chong thinks that the motive force of the movement of things lies in "Yuanqi" itself rather than external factors. Therefore, based on "Qi", Wang Chong makes his own interpretation of everything.

Wang Chong believes that there is "Qi" between heaven and earth, and everything is made up of "Qi". The movement of "Qi" leads to the generation and change of everything. "Heaven", "Earth" and "Qi" are all unconscious beings, and the influence of heaven and earth on all things (including human beings) through "Qi" is also natural. The essence of "Qi" is specific and unchangeable, and the state of "Qi" is constantly moving and changing. In the sense of "Qi" origin, "Qi" is also called "Yuan Qi" (yuan, meaning of beginning). "Yuanqi is considered to be the original Qi produced by heaven and earth." Wang Chong made a systematic and in-depth exposition of this concept, believing that Qi is material, basic, eternal and natural inaction. "Four Taboos" says: "vitality is the essence of heaven and earth." "Yuanqi" is a kind of subtle Qi between heaven and earth. Heaven and earth derive all things through "Yuanqi". All things are produced in the continuous movement of "Qi", and man is also produced as a result of the movement of "Qi" in heaven and earth: "if man and earth combine Qi, man and doll will be born by himself; if man and wife combine Qi, son will be born by himself." It's like the combination of yin and Yang between a couple to produce children. Yuanqi is the only source of all things in the world. However, all things are different. Fundamentally speaking, it is because of the different thickness and essence of the innate Qi, so there are great differences in their shape and properties. Compared with other things, human beings are more noble in status. The reason why human beings have knowledge and wisdom is that they are endowed with abundant "vitality". Wang Chong called it "essence" and "essence is the reason why human beings are born". Human beings are made up of the most refined essence with spiritual attributes.

Wang Chong's theory of nature emphasizes that the production of all things is a natural process, and the changes of all things are spontaneous, objective and inevitable. Therefore, he opposes the idea advocated by Dong Zhongshu that heaven consciously creates human beings and all things in the world, opposes the idea that heaven intentionally brings down auspicious omens and disasters, and points out its absurdity. Wang Chong regarded "Qi" as the cause and driving force of the development and change of all things. He believed that all kinds of natural phenomena were the result of the natural effect of "Qi". The thickness of "Qi" in things determined the quality of things, and extended to human beings in all things. The thickness of "Qi" in human beings determined the life and death of human beings. The "Qi" was invisible Wang Chong was in the situation at that time and could not make a clear and detailed explanation of the connection between various things and phenomena. However, he explained the essential connection of these things that had not yet been recognized with the concept of "Qi" to explain all the problems in general.

Wang Chong's theory of vitality makes his own interpretation of all things, including the generation and change of human beings, and becomes the starting point of his interpretation of human social phenomena, occupying a fundamental position in Wang Chong's ideological system.

atheism

A basic point of Wang Chong's thought is to emphasize the materiality of the world. Wang Chong believes that the invisible "vitality" and tangible objects constitute the whole world, and human beings and all things are born by "Qi". It is said in the chapter of discerning mysteries that "human beings and things are the same, and among all things there are those who know wisdom. He is ordered by heaven and endowed with Qi by yuan, which is no different from things. " Man is also a kind of "thing", but man is a wise "thing", which is also the spirit of man. Wang Chong pointed out that since human beings are born with "Qi", and "Qi" is divided into yin and Yang, the body is produced by Yin Qi, and the spirit is produced by Yang Qi: "lady is born with Yin and Yang Qi. Yin Qi dominates the body and Yang Qi dominates the spirit. " The "Qi" that constitutes human spirit is called "essence Qi". Once a person dies, the essence will dissipate and there will be no spiritual phenomenon. Human essence lies in the human body, just like "human spirit is hidden in the body, like corn in the capsule". Without the material carrier, there is no place for the spirit to exist. In view of the dependence of the spirit on the body, Wang Chong believes that the spirit no longer exists after death, and there is no basis for the saying that people become ghosts and gods: "those who can be the essence of Qi have the same blood. When a man dies, his blood is exhausted, his essence and Qi are exhausted, his body decays, and his body becomes ashes. What is the use of ghosts? " It is blood that can become essence

Chinese PinYin : Wang Chong