The popularization of common philosophy

Greener Journal of Philosophy and Public Affairs

Vol. 2(1), pp. 69-70, 2021

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The popularization of common philosophy - 35

Zhou Mi

ABSTRACT
This paper introduces the field of philosophy, western philosophy and Chinese philosophy of some common sense to popularize common sense, for popularizing the basic knowledge of philosophy, can play a role in the introduction, the basic coverage of the field of philosophy of some basic knowledge.
ARTICLE INFO
*Article No.:* 06082100035	*Accepted:* 01/07/2021 *Published:* 09/08/2021	Corresponding Author Zhou Mi* *E-mail:* 1024317354@ qq.com	*Keywords:* philosophy; popularization; common Sense.

How did Wang Fuzhi invent his "the only thing in the world"?

In the late Ming and early Qing dynasties, thinkers represented by Wang Fuzhi comprehensively summarized and criticized Neo-Confucianism in Song and Ming Dynasties. Wang Fuzhi put forward the view that "the world only has utensils". Wang Fuzhi affirmed clearly that there is only one entity in heaven and earth. The unity of Tao is not in the principle, but in the organ. Instruments are the foundation of the Tao. Wang Fuzhi pointed out that under the influence of Zhu learning, people have actually accepted the view that "without the way, there is no way" and acquiesce to it as their theoretical premise, thus preventing them from reaching the more important conclusion that "without the way, there is no way".

"Without its tools, there is no way" is also expressed by Wang Fuzhi as "there is no way outside the world". Although both Wang Fuzhi and Zhu Xi advocated that Tao should not be separated from each other, they took completely different positions on the basic issues of respecting Tao and valuing Tao. Wang Fuzhi analyzed and said: There are two ways to unify the Tao organs: one is the father and the son, such as Zhu Xi's Li Qi, one can die and one can exist, so that the Tao organs are divided; The second is the synchronic use of the body, such as the eyes and ears in intelligence. Only one can be saved, so it began to keep the unity of the Tao.

How does Dai Zhen explain the device "up and down"?

Dai Zhen, nearly a century later than Wang Fu, also made a profound reflection on the problem of the upper and lower Tao device. He pointed out that "Tao" and "Qi" should be used to explain what is metaphysical and physical, not the other way around.

Of course, Dai Zhen did not make this judgment explicitly, and he mainly pointed at Cheng Zhu's "differentiation of Li Qi". Therefore, the only reasonable explanation of "under metaphysics" is that "form" is the meaning of forming quality. Metaphysics is the gasification of Yin and Yang before forming, and the form is the concrete thing after condensation forming. From the "Qi" to see is metaphysical, from the "form" to see is the form downstream. A device is an immutable thing, in which the Tao exists and cannot be separated from the Tao. Although Dai Zhen is a critic of Cheng Zhu Neo-Confucianism, his interpretation of Shang Xia with "before and after" is also a critical inheritance of the criticized.

Dai Zhen's philosophy has re-defined the metaphysical problems, which indicates that the ontological research of ancient philosophy has gone through the last course. The dominant tendency of the ancient Chinese metaphysical view of the lower is the unity of the upper way and the lower device, but there are different views on the differences between the upper and the lower.