Книга: Wang Chong «Lun-heng..»
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Wang Chong
Wang Chong (zh-tspw|t=王充|s=王充|p=Wáng Chōng|w=Wang Ch'ung, 27–c. 100 AD), Unlike most of the Chinese philosophers of his period, Wang spent much of his life in non-self-inflicted poverty. He was said to have studied by standing at bookstalls, and had a superb memory, which allowed him to become very well-versed in the Life Wang was born into a poor family at modern Shangyu, Zhejiang. Born a son of Wang Song, he was admired in his local community for his filial piety and devotion to his father.Crespigny, 806.] With the urging of his parents, Wang travelled to the Eastern Han capital at Wang returned to his home commandery where he became a local teacher. He was elevated as an Officer of Merit, but due to his critical and quarrelsome nature he decided to resign from this position. Following this was a period of isolated retirement when Wang composed essays on philosophy, his "Jisu" ("On Common Morality"), "Jeiyi" ("Censures"), "Zheng wu" ("On Government"), and "Yangxing shu" ("On Macrobiotics"). About eighty of these essays were later compiled into his "Lun heng" ("Discourses Weighed in the Balance"). Despite his self-imposed retirement, he eventually accepted an invitation of Inspector Dong Qin (fl. AD 80–90) of Yang province to work as a Headquarters Officer.Crespigny, 152 806.] However, Wang soon resigned from this post as well. Xie Yiwu, a friend of Wang Chong's and a long-standing inspector and official, made an official recommendation to the court requesting that Wang serve as a senior scholar under Although Wang's rationalistic philosophy and criticism of so-called New Text Confucianism were largely ignored during his lifetime, the prominent official and later scholar Work and philosophy Wang Chong reacted to the state that philosophy had reached in China. Daoism had long ago degenerated into superstition and magic, and At the centre of his thought was the denial that Heaven has any purpose for us, whether benevolent or hostile. To say that Heaven provides us food and clothing is to say it acts as our farmer or tailor — an obvious absurdity. Humans are insignificant specks in the universe and cannot hope to effect changes in it, and it is ludicrous arrogance to think that the Wang insisted that the words of previous sages should be treated critically, and that they were often contradictory or inconsistent. He criticized scholars of his time for not accepting this, as well as what he called the popular acceptance of written works. He believed that the truth could be discovered, and would become obvious, by making the words clear, and by clear commentary on the text. One example of Wang's He was equally scathing about the popular belief in ghosts. Why should only human beings have ghosts, he asked, not other animals? We are all living creatures, animated by the same vital principle. Besides, so many people have died that their ghosts would vastly outnumber living people; the world would be swamped by them. Wang was just as rational and uncompromising about knowledge. Beliefs require evidence, just as actions require results. Anyone can prattle nonsense, and they'll always be able to find people to believe it, especially if they can dress it up in superstitious flummery. Careful reasoning and experience of the world are needed. Early scientific thought With his acute rationale, brilliance, and objectivity, Wang Chong wrote many things that would be praised by later modern Wang's reference to Gongyan Gao's (i.e. Gongyan Zhuan's) commentary is interesting, because Gongyan Gao's work was compiled in the 2nd century BC,Needham, Volume 3, 468, Footnote e.] long before Wang wrote about the process of the hydrological cycle. As to the last paragraph, the historian and sinologist Like his brilliant Zhang Heng wrote in his "Ling Xian" (Mystical Laws) of 120 AD: Going against the grain of the accepted theory, and thinking more along the lines of the 1st century BC Roman philosopher Although Wang Chong was certain of his ideas about eclipses (without the knowledge of how See also * Notes References *de Crespigny, Rafe. (2007). "A Biographical Dictionary of Later Han to the Three Kingdoms (23-220 AD)". Leiden: Koninklijke Brill. ISBN 9004156054. External links * [http://www.geocities.com/theophoretos/fanzhen.html Rationalism and materialist philosophy in China Fan Zhen, Wang Chung] Источник: Wang ChongPeople say that spirits are the souls of dead men. That being the case, spirits should always appear naked, for surely it is not contended that clothes have souls as well as men. ("Lun Heng" )
*
* Needham, Joseph (1986). "Science and Civilization in China: Volume 3, Mathematics and the Sciences of the Heavens and the Earth". Taipei: Caves Books Ltd.
* Needham, Joseph (1986). "Science and Civilization in China: Volume 4, Physics and Physical Technology, Part 2, Mechanical Engineering". Taipei: Caves Books Ltd.
* Zhou, Wenying, [http://203.72.198.245/web/Content.asp?ID=57609&Query=1 "Wang Chong"] . "
* Zhang, Shaokang, [http://203.72.198.245/web/Content.asp?ID=64888&Query=1 "Wang Chong"] . "
* Xu, Qiduan, [http://203.72.198.245/web/Content.asp?ID=5048&Query=1 "Wang Chong"] . "
* [http://www.humanistictexts.org/wangchung.htm Wang Ch'ung (humanistictexts.org)]
* [http://users.ox.ac.uk/~worc0337/authors/wang.chung.html Wang Ch'ung (Peter J. King)]
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Автор | Книга | Описание | Год | Цена | Тип книги |
---|---|---|---|---|---|
Wang Chong | Lun-heng.. | Книга представляет собой репринтное издание. Несмотря на то, что была проведена серьезная работа по… — Книга по Требованию, - Подробнее... | 2010 | 1322 | бумажная книга |
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