Fang Yizhi (A.D.161~1671) was a thinker and philosopher in the Qing Dynasty. Yumizhi was born in Tongcheng (now Anhui). He is knowledgeable and dabbles in astronomy, geography, history, medicine, philosophy and literature. His works are very rich, and his main philosophical works are physics and a little knowledge of everything. In his early years, he put forward the theory of "fire-qi", pointing out that "fire and qi are also one" and "all movements are fire" (Volume I of Physics Essentials). After studying Buddhism in his later years, he preached the dualism of "doing nothing and doing everything" (three signs of the east and the west), and finally turned to the subjective idealism of "calling the sun with anger" (both the east and the west are specialized). His outstanding contribution is to emphasize that philosophy should be based on natural science and exist in concrete science. He not only studied the history of national heritage and textual research of ci, but also dabbled in astronomy, geography, animals and plants, medicine, diet and so on. He advocated taking nature as a teacher and proving philosophy with natural science. He said, "Quality measurement means hiding something." (Introduction to Physics) "Qualitative measurement" is equivalent to specific science, and "Tong Jia" is equivalent to philosophy, which means that philosophy is summed up from specific science and can be applied to specific science, which is very rare.
Fang Yizhi also expressed rich thoughts of simple dialectics in Yu Yi and Dong Jun, and put forward the proposition of "opposite karma". He said: "If there is no difference between ancient and modern heaven and earth, if there is no difference between them, then there is no difference, and the opposite is the reason." ("Three Signs of East and West") "All two" means that everything has its opposite. "The two rooms are irrelevant" is the unity of opposites. He said, "Two plus one, one plus two. On and off, on and off, on and off. " This is a view of both opposition and unity, both unity and opposition.
Gu (a.d. 16 13~ 1682) was a philosopher and thinker in Qing dynasty. The first name is Jiang, and the word is Ning Ren. In his early years, he joined the "Fu She" and opposed eunuchs and powerful people. After the Qing soldiers were locked up, they participated in armed resistance to the Qing dynasty; After the failure, he traveled all over the country, contacting fellow travelers to see the light again, emphasizing that "every man is responsible for the rise and fall of the world." He wrote a lot in his life, including "Rizhilu". Philosophically, he agreed with Zhang Zai's view that "excess leads to qi", and put forward the proposition that "everything in heaven and earth is qi" (Volume I of Rizhilu, only the number of volumes is noted below), affirming that "qi" is a material entity, and the existence of everything in heaven and earth is formed by the accumulation and dispersion of qi. Epistemology advocates "bottom-up", that is, to examine practical tangible concrete things in order to infiltrate truth and principle into concrete things. His criticism of the mind has become a mountain study, which is not essentially different from the neo-Confucianism. He put forward that "it is imperative" (Volume VI) and advocated "practical learning and self-cultivation". He wants to combine the purpose of the Six Classics with contemporary affairs, and thinks that learning should be "the source of national chaos control and the fundamental policy of people's livelihood" (with Huang Zongxi's book), accusing conscience of empty talk. And repeatedly stressed: "A gentleman should learn from Ming Dow and teach the world." (The Complete Works of Lin Ting, Volume 4, Books and People, No.25) The style of study of practical learning.
Yan yuan (ad 1634~ 1704) was a thinker and philosopher in Qing dynasty. The word is easy to be straight, and the word is carried away.No. Xizhai is from Boye, Hebei. I would like to spend my whole life studying tirelessly and not pay for dignitaries. I taught at Tannan College. His thoughts have changed several times: he was a good Taoist in his early years and studied immortal Taoism; Follow the thoughts of Lu Jiuyuan and Wang Shouren; Soon he turned to the Neo-Confucianism of Cheng and Zhu. After the age of 34, he turned from doubt and exploration to resolutely criticizing Zhu Cheng's Neo-Confucianism. It is believed that the harm of Neo-Confucianism is far greater than that of Buddhism and Taoism, and it is pointed out that "the harm of immortal Buddhism stops at mediocrity; The harm of Zhu Cheng is known all over the world. " Mr. Yan Xizhai's chronicle was compiled into Yan Li series by later generations, and his main philosophical works include Si Cun Bian, Si Shu Zheng Bian, Zhu Yu Class Review and so on. On the view of nature, he insisted on the unity of reason and qi, and opposed Zhu Cheng's theory of reason first, pointing out that "whoever creates everything for cold, heat and rain is also qi" (Records of Mr. Yan Xizhai's Words and Actions), and "Qi is the gas of reason, and reason is the principle of qi" (Book of Existence, Volume I). Epistemology pays attention to "practice", advocates transforming nature and applying practice, advocates "practical learning, practice and practicality", and puts forward that "the world will be rich with seven words: land reclamation, land leveling and water conservancy construction; Strengthen the world with six words: everyone is a soldier and officials are generals; The meeting is based on nine words: cultivating talents, being upright, and promoting etiquette and music "(Volume I of the Case of Confucianism in Qing Dynasty). Oppose the hollowing out of Neo-Confucianism, and oppose the quiet study of simply sitting without reality, pointing out that "there is no other way to study, as long as you work hard on words." (Records of Mr. Yan Xizhai's Words and Actions) advocates "practical learning" of "economy and practicality" and points out: "The way to save the disadvantages lies in practical learning, not in empty talk." ("Learning in Warehousing" Volume I) advocates "learning and practicing." The idea that practice is higher than theory is budding. He also put forward a new utilitarian principle: "Do it for its benefit, and count its merits when you know its benefits." ("Four Books Correct and Wrong" Volume I) points out that "it is empty and boring to count merits without any benefits." (Records of Mr. Yan Xizhai's words and deeds) He is a unitarian of righteousness and benefit. He changed the view of Dong Zhongshu, a Confucian scholar in Han Dynasty, that "knowing and doing is not conducive to friendship, and knowing and doing is not conducive to work". But also criticized the concept that "the Buddha is empty, and there is no old man", and put forward the idea of "taking the real medicine as empty to help it be quiet" (volume 1 of Save People).
Huang Zongxi, Wang Fuzhi, Dai Zhen and other famous philosophers and thinkers in Qing Dynasty made outstanding contributions in the history of China's philosophy, and this chapter has another monograph.