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Coherence and contradiction in the w...

Yan, Shoucheng.

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Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692).

Record Type:	Language materials, printed : Monograph/item
Title/Author:	Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692)./
Author:	Yan, Shoucheng.
Description:	409 p.
Notes:	Adviser: Lynn A. Struve.
Contained By:	Dissertation Abstracts International56-02A.
Subject:	History, Asia, Australia and Oceania. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9518557

Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692).
Yan, Shoucheng.

Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692). - 409 p.

Adviser: Lynn A. Struve.

Thesis (Ph.D.)--Indiana University, 1994.

Wang Fuzhi constructed the most comprehensive and elaborately articulated metaphysical system in China since Zhu Xi (1130-1200). Therein divergent or contradictory opinions are found. Hence, Wang's thought has often been misunderstood, for instance: as "materialist," in its opposition to the dominance of transcendent principle; as "practical," in its opposition to abstract Neo-Confucian theory; or as representative of newly emerging socio-economic forces in late imperial China. However, all the apparent contradictions are coherently related to his ultimate Confucian concerns, and to his personal responses to the crises of the Ming-Qing transition period.Subjects--Topical Terms:

626624
History, Asia, Australia and Oceania.

Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692).
LDR:03239nam 2200301 a 45 001 933504
005 20110505
008 110505s1994 eng d
035 $a (UnM)AAI9518557
035 $a AAI9518557
040 $a UnM $c UnM
100 1 $a Yan, Shoucheng. $3 1257232
245 1 0 $a Coherence and contradiction in the worldview of Wang Fuzhi (1619-1692).
300 $a 409 p.
500 $a Adviser: Lynn A. Struve.
500 $a Source: Dissertation Abstracts International, Volume: 56-02, Section: A, page: 0669.
502 $a Thesis (Ph.D.)--Indiana University, 1994.
520 $a Wang Fuzhi constructed the most comprehensive and elaborately articulated metaphysical system in China since Zhu Xi (1130-1200). Therein divergent or contradictory opinions are found. Hence, Wang's thought has often been misunderstood, for instance: as "materialist," in its opposition to the dominance of transcendent principle; as "practical," in its opposition to abstract Neo-Confucian theory; or as representative of newly emerging socio-economic forces in late imperial China. However, all the apparent contradictions are coherently related to his ultimate Confucian concerns, and to his personal responses to the crises of the Ming-Qing transition period.
520 $a Those contradictions are also related to two fundamental tensions inherent in Confucianism: that between Confucian idealism and harsh realities; and that between the transcendent and the immanent. The first tension persisted in Wang's political thought, into which he incorporated the purposive Daoist "soft" way, Zhuangzi's idea of essential relativity, and so on. The second tension was manifested in his view of Heaven and man. In discussing such conceptions as principle and human nature, he often emphasized the transcendent perspective at one level and the immanent perspective at another; when he dwelt on them at a certain level, he was quite analytical, but when he tried to weave different perspectives together in his monistic worldview, he appeared inconsistent.
520 $a Crucial to Wang's vision of Heaven and man were his conceptions of the indestructibility and mutual transformability of the physical-mental. Because of his "realist" view, Wang thought the best way of governance is to let society transform itself under the moral-spiritual influence of a sage-ruler. In the absence of such a ruler, he thought this responsibility should be taken by the Confucian gentleman. But only through intuitive and holistic moral thinking could the Confucian gentleman unite with Heaven and thereby transform the world through his spiritual cultivation. Paradoxically, such a vision, which sustained this militant Confucian thinker as he persevered in the face of dangers, was greatly influenced by Buddhist Yogacara idealism and Daoist mysticism. The exposition of these contradictions and coherences in Wang Fuzhi's thought sheds light on the depth and complexity of Neo-Confucianism.
590 $a School code: 0093.
650 4 $a History, Asia, Australia and Oceania. $3 626624
650 4 $a Philosophy. $3 516511
650 4 $a Religion, History of. $3 1017471
690 $a 0320
690 $a 0332
690 $a 0422
710 2 0 $a Indiana University. $3 960096
773 0 $t Dissertation Abstracts International $g 56-02A.
790 $a 0093
790 1 0 $a Struve, Lynn A., $e advisor
791 $a Ph.D.
792 $a 1994
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9518557