1. Nature does nothing.
Wang Chong believes that heaven and earth are natural material entities without will, and the movement and change of everything in the universe and the generation of things are the results of natural inaction. He believes that everything is produced by material qi and natural movement, and that heaven and earth are in harmony, and everything is born by itself. The competition between creatures is due to the differences in muscle strength, momentum and movements of various creatures. This is not the intentional arrangement of God, nor is God a personality god with the will to bless.
2. Heaven cannot create strangers.
Wang Chong thinks that heaven is nature, and man is also the product of nature, man and things. Things are also things, thus cutting off the connection between heaven and man. He inherited Xunzi's materialistic thought about the difference between man and nature. He said: people can't feel the sky with actions, and the sky can't respond to people with actions. He believes that social politics and morality have nothing to do with natural disasters, and the so-called connection between heaven and man is only the result of people comparing heaven with their own ideas.
3. God destroys ghosts
Wang Chong believes that life is death. Man can live because he has vital qi and blood, but when he dies, his blood is consumed, so is vital qi, and his body is decayed and decayed into dust. Why use it as a ghost? He thinks that people die like fire. Why can there be light when the fire goes out? He gave a materialistic explanation of human spiritual phenomena, thus denying the existence of ghosts and breaking the superstition of retribution between good and evil.
Today is better than the past.
Wang Chong opposes the idea of respecting heaven and learning from the ancients, and thinks that modern people and the ancients are harmonious, and modern people are as popular as the ancients. There is no basis to say that the ancients are always superior to modern people, and there is no reason to praise the ancients. He thinks that Han is more progressive than in the past, and Han is above EMI, because Han is behind EMI. This view is completely contrary to the view that the sky will not change and the road will not change. Wang Chong was an outstanding materialist thinker and combat atheist in ancient China. However, due to the limitations of the times, Wang Chong's philosophical thought inevitably has limitations.
Although Wang Chong opposed theological teleology, he didn't understand the social reasons that caused good fortune and bad fortune, so he advocated the conclusion of life, emphasized the absolute authority of life, and thought that life should be poor and humble, even if it was rich, it still involved disasters. Life is rich, although poor, but still good for you. The fate that determines life and death, premature birth and wealth is caused by heaven-sent gas and various astrology. God-given qi takes life from the earth, and people turn their lives, subtle and sacred, all because of the father's qi, not more important. Even the cause of social chaos depends on the number of hours, while denying the role of human beings. In the year of floods and droughts, the crops failed, the hours rose and fell for non-political reasons, and the heavens were right. Sages are not kings, ignorant people govern, and incompetent people gain and lose. Man can do nothing in the face of fate, but be at the mercy of it. Here, Wang Chong is not only far behind Xunzi, but also inferior to Mozi and even Confucius.
Although Wang Chong opposed the unity of heaven and man, he advocated Ruiying. He said: if mortals live in the sky, there will be good returns on earth, good returns will come out, and the country will be prosperous; See evil and die. For example, when Xuan Di, Guangwu, Ming Di and Johnny were born, auspicious things such as phoenix, unicorn, Cao Zhi and Mana appeared.
Wang Chong also advocated the theory of demon elephant, thinking that although people don't die as ghosts, ghosts still exist. Demon is a gasification phenomenon. The qi of heaven and earth is a demon, and the qi of the sun is also red, so damn it, its color is pure Zhu. Yaoxiang, like Ruiying, is a natural phenomenon and a symbol of the rise and fall of society. As the way of heaven and earth, people must die and be fierce. The country will die, and the demon will see it.
Although Wang Chong used natural inaction and the spirit of heaven to explain destiny, idealism and evil spirits, he seemed to insist on materialism, but his materialism was simple and his epistemology was empirical, so he fell into idealism when explaining social phenomena.
Although Wang Chong's thought has many limitations, it still reached the highest level of his time and had a far-reaching impact on later generations, so that many Confucian scholars were worried about Wang Chong later.
In Song Dynasty, Huang Zhen said that Wang Chong was a prolific blessing of heaven and earth, but compared with a person's life, he had to sacrifice to the God of heaven and earth. Zhao Tan of the Qing Dynasty also said: Since ancient times, sages have not been afraid of heaven and kept their words, and the reason for living has been ruined.