A Study of Wang Fu-jhih's Ideas in Chiology
| Autor: | Chen, Mei-Yin, 陳美吟 |
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| Rok vydání: | 2014 |
| Druh dokumentu: | 學位論文 ; thesis |
| Popis: | 102 The Abstract Wang Fu-jhih’s ideas in chiology are an inheritance from Jhang Zai’s thought that the extremely void chih is the base. The extremely void chih, though described as being void, actually contains something substantial. The extremely void chih is also called the extremely harmonious chih because chih itself involves such a relationship between yin and yang as can be exemplified by “the co-existence or co-operation of Qian and Kun” or by “the unity or uniting of the two elements.” The two chihs of yin and yang, dually distinct but integrated, are not separate from each other; instead, they respond to each other and screw unceasingly. The two chihs of yin and yang are closely intermingled and tightly integrated into one whole chih, replete with laws or principles. Wang Fu-jhih praises the extreme and unsurpassable degree of tightness and calls the integrated whole “the extreme ultimate.” In connection with the extreme void chih, there are two principles that condition the process of the movement, the change, and the development of things—the principle that the chih of yang is characterized by vigorous movement and the principle that the chih of yin is inclined to stay still or to follow. The extreme void chih also contains shen, which has the function of generating all things. It is pure, so much so that it is formless, and can assemble in a limitlessly changeable way in a substance, in which the ratio between yin and yang is fixed. It can also transfer ceaselessly to other substances changeably and immaterially impalpably because it can keep from stagnating in anything. Wang Fu- jhih’s “daw” (= way) signifies a way that the generating of all things through chih-transforming, namely the co-operation between yin and yang, must go through, and thus can also be called a universal principle for all things. When a human being is generated, the body is composed of chihs. Laws are inseparable from chihs, so the body also contains laws connected with chihs. These laws constitute the nature of a human being. In addition, the human body preserves the function of generating on the part of shen, which is connected with the extremely harmonious chih, in which the two elements of yin and yang can co-operate to generate things. The shen of a human body is called the mind of the human being. Nevertheless, the way that chih-transforming proceeds changes every day, so human beings should learn and think at the same time to inherit the good of human nature; as to the difference among human beings in purity concerning their temperament, human beings can rely on responding to ceaseless commands from chih-transformation laws and cultivate good habits and a good nature. The fact that lives are generated through different chih-transformings leads to the result that human beings in their postnatal time differ in gains or in losses, and in impasses or in satisfactory situations. However, things like good luck, bad luck, damaging, and cherishing are not predestined. Instead, these result from the pursuits of abandoning, taking, likes, or dislikes in connection with human beings’ emotions and feelings. Therefore, a human being should hold to the virtues of chih-transforming laws—humanity, righteousness, courtesy, and wisdom, all of which exist in human nature, and endeavor to make progress in his scholastic and ethical pursuits. |
| Databáze: | Networked Digital Library of Theses & Dissertations |
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