requestId:687938d4460ef6.65192564.
Comparative study between Wang Fu and Xunzi in the digital criticism field – also discussing that Wang Fu is not a godless scholar
Author: Yao Haifeng (Qingshima Urban Academy)
Source: Author authorization released, original version 5 of “Chinese Classic Research”, Commercial Press Library October 2024
Abstract: Wang Fu conducted a more detailed analysis and criticism of the digital field of divination, art, dreaming, ghosts and gods using a special method. This systematic criticism of mathematics with Xunzi formed a theoretical comparison and theoretical inheritance relationship. If you compare and study Wang Fu and Xunzi from the three major aspects of divination, art and dreaming, you will find that the differences between the two will be found. First, the divination level, Wang Fu’s view of “cultivating oneself and acting carefully to welcome blessings” was a clear contrast with Xunzi’s “those who are good at the Book of Changes will not occupy”, which shows the profound nature of Xunzi’s criticism of divination. Second, the physiognomy and dreaming occupy a layer. Wang Fu took a comprehensive consideration of physiognomy in terms of bone method, color, location, and virtue, while Xunzi refused to recognize physiognomy and played the strong sound of the era that was not phased. Wang Fu’s analysis of dreams is detailed and rational, and has greatly promoted the modern Chinese dream thinking. Xunzi had almost no rational opinion on dreams, and he was purely aware of the dream situation from the negative side and used as a way to solve the problem of obstructing the need. Third, the ghosts and gods are all different from each other. Wang Fu narrated the spirit of ghosts and gods, and proposed to understand the way of heaven and man, and to understand the difference between gods and people. He believed that ghosts and gods had different temperaments and good fortune was based on actions and destiny. Xunzi used the method of dispelling charm to eliminate ghosts and gods: to destroy ghosts and transform them into gods. The two people’s digital criticisms are similar, distinguishing their true feelings, and understanding the progress of thinking about history, especially the point of being beneficial to Wang Fu’s thinking. Through comprehensive analysis, we can see that Wang Fu is not a theocratic dissertation in traditional meaning.
Keywords: Wang Fu; Xunzi; Mathematical Criticism; Comparative Research; Unspeakable;
Introduction
Baohao.comWang Fu, whose courtesy name is Luxin, was from Anning Shinhwa (now the county of Zhenyuan County, Qingyang City, Gansu Province). He was a thinker with social criticism during the Donghan period. He was published in “Later Han Book” and wrote “The Discussion of the Descendants” to spread the world. In the more mainstream thinking school, Wang Fu has a different direction. The meaning of the name and character and the age of birth and death of Wang Fu are difficult to determine. The two have the ability to distinguish themselves along the way, and even have some connections with their thoughts. There are two distinct opinions in the academic world about the relationship between Wang Fu’s name and the word. First, the talisman of the king’s talisman is “fu Rui”. Liu Wenying, the chief teacher, wrote about the copper sluice and white deer “Fu Rui” in Anning area in “Tongguan Han Dynasty) to illustrate the origin of its name, so as to determine his birth year, and also quoted Zheng Xuan’s “Zhou Rong·Chun Guan” note “Rui, Secretariat Caring feelings“Sweetheart Garden confirms its name [①]. Second, the talisman of Wang Fu is “六” and “六”. Zhang Fei quoted the word “六” as an example in Wang Fu’s “六” to prove this statement [②]. There are two views, and it is unknown which one is. The first view is suspected of being too deep. The second view also lacks sufficient convincing power, and may not be certain. Because although the word “六” in Wang Fu’s “六” does not adopt the meaning of “auspicious”, there are a large number of auspicious concepts in it. Before there is a new certificate, these two words can only be kept. . Regarding Wang Fu’s birth and death year, he has been more interested in his life, friendship, and travel. According to Zhang Fei, Wang Fu was born in the 78th and 79th years and died in the 163th or 165th year.
Wang Fu’s representative work “The Descendant” involves the blog The discussion area is widespread. Although it is mostly political essays that govern the world and the peace and stability, there are also many criticisms. As the “Fu Ding Siku Complete Book, Zibu, Confucianism, and Seifu Discussion,” “The four chapters of “The Four Chapters of “The Legend of the Confucianism” (as the “Witch Lie”, “The Legend of the Confucianism”) “The Legend of the Confucianism” are also all about the techniques of the common people. ”[④] In Volume 6 and Volume 7 of “The Deep Man’s Discussion”, Wang Fu specially wrote the “Bulie” chapter “Difficultural Technique”, which contains philosophical contemplation and mathematical criticism, and thus forms a more systematic and comprehensive mathematical criticism. The mathematical criticism traditions formed by these articles can be traced back to Xunzi [⑤]. Wang Fu’s criticism of mathematical causes many studies Those who believe that he is the main representative of the progressive thinkingist without the gods in the late Donghan era [⑥]. In fact, this is not accurate. If Wang Fu is a progressive thinkingist without the differences and a view is a place of negotiation. Of course, Wang Fu’s mathematical criticism and thinking has a certain effect on the correcting of theology in Donghan eraBaobao.com influence. At present, the academic community’s research on Wang Fu is becoming more profound, but there is still a lack of research and discussion in comparative research, in-depth analysis and modern value research, and has a large potential [⑦]. Here, Wang Fu and Xunzi discussed the field of research on the number of academic criticisms in the field of research on Wang Fu, and there is a lack of research and discussion in this category.
1. Wang Fu and Xunzi have the ability to compare their theoretical inheritance and thinking
Wang Fu and Xunzi, both in the late Donghan and the late war, faced different problems in the era, but there are many cooperation areas that can be called upon. They are both in an era with a strong atmosphere of digital civilization and have in-depth social criticism. The book is one of the book “The Exclusive Man’s Discussion” and the other is “Xunzi”. But the two are similar and have a lot to be understood. According to the article, the current version of “Xunzi” has 32 chapters, more than 90,000 characters, and more than 50,000 characters (including “The Exclusive Man’s Discussion”), with more than 55,000 characters. The first chapters of the two books are both works of theory, and Xunzi wrote “Study”, Wang Fu wrote “Zhang Xue”. Xunzi wrote “Greetings and Insults” and Wang Fuyu wrote “Greetings and Insults”. Xunzi has “False Xiang”, Wang Fu has “Bu Lie”, “Wu Lie”, “Xiang Lie”, “Meng Lie”, “Meng Lie”, Xunzi has “Zheng Yue” and “Xie Bi”, Wang Fu Yu has “Shang Kui”, etc.
If you take “Zhang Xue” as an example, you can see that Wang Fuhua uses and uses “Xunzi”. The first sentence in the chapter “Zhengxue” “What is valuable for Liuhe is human”[⑧] The earliest source of thinking is “Xunzi•Kingzhi” “Man has aura, a life, a knowledge, and a meaning, so it is the most expensive for the whole country.”[⑨] “Zhengxue” quotes “I will never eat every day” in “Shizi” “I will never eat every day”, which is the same as Xunzi’s “Zhengxue” “I will think about it every day, but it is not as good as what I can learn in a short time”[⑩]. “Therefore, the father of the Father rushed to a hundred steps and died; he asked himself to ride a car and sat to a thousand miles. The water master spread his way to relieve his drowning; he held the boat and oars to sit and rush to rivers. Therefore, those who correct others are not in the world, but are good at entrusting themselves to things.” [11] sentence directly detached from “The Favor of horses is not to benefit the foot, but to lead thousands of miles; those who use boats and oars to avoid water, but to end rivers. Life is not a strange thing, and they are good at placing things.” [12] This is not only highly different in terms of words and phrases, but also to express the idea of ”fake things and benefit people” that is to express it is even more consistent. Xunzi believed that correcting people is “good at lie in things”, and through the distinction between whether people and animals (animals) and snails (plants) can be compared with objects, it shows the ability of human application and reforming external objects.
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