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3. Wang Ch`ung's Philosophy.
At first sight Wang Ch`ung's
philosophy might seem dualistic, for he recognises two principles, which are to
a certain extent opposed to each other, the Yang and the
Yin fluid. But, although the former, which is conceived
as forming heaven as well as the human mind, be more subtle than the latter,
from which the earth has been created, yet it is by no means immaterial. Both
these principles have been evolved from Chaos, when the original fluid became
differentiated and split into two substances, a finer one, Yang, and a coarser one, Yin. We do
not find a purely spiritual or transcendent correlate to these two substances
such e.g. as Tao, the
all-embracing mystical force of the Taoists, or Li "Reason," which in Chu Hsi's system
rules over Matter "Ch`i," and thus makes this system truly dualistic. Even
Fate, which takes such a prominent place in Wang
Ch`ung's philosophy; has been materialised by him, and it is hardly
anything more than a sort of a natural law. We cannot be far wrong, if we
characterise his philosophy as a materialistic monism.
Compared with western thought Wang Ch`ung's system bears some resemblance to the natural
philosophy of Epicurus and Lucretius. In the East we find some kindred traits among the
Indian materialists, the Chârvâkas.
Epicurus attaches great
importance to physics. The knowledge of the natural causes of things shall be
an antidote against superstitions. Wang Ch`ung likewise
takes a lively interest in all physical problems, and tries to base his
arguments on experience, as far as possible. He wishes to explain all natural
phenomena by natural causes. His method is quite modern. If he often falls into
error nevertheless, it is not so much owing to bad reasoning as to the poor
state of Chinese science at his time. He regards many things as proved by
experience, which are not, and in spite of his radicalism has still too much
veneration for the sayings of old classical authors.
Wang Ch`ung's views agree,
in many respects, with the Epicurean Physics, but not with its Eudæmonology and
Sensualism, his Ethics being totally different. Ethical Epicureanism has its
representative in China in the pre-Christian philosopher Yang
Chu, who seems to have concerned himself with Ethics exclusively, whereas
Wang Ch`ung has especially devoted himself to the study
of metaphysical and physical questions. The professed aim of the philosophy of
Epicurus is human happiness. By delivering them from
errors and superstitions he intends to render people happy. Wang Ch`ung likewise hopes to do away with all inventions,
fictions, and falsehoods, but in doing so he has truth, and not so much
happiness in view. a) Metaphysics.
The pivots of Wang
Ch`ung's philosophy are Heaven and Earth, which have been formed of the
two fluids, Yang and Yin. "The
fluids of the Yin and Yang, he
says, are the fluids of Heaven and Earth" (Chap. XXX). These two principles are
not of Wang Ch`ung's invention, they are met with in
ancient Chinese literature, in the Yiking and the
Liki for instance (see Tchou Hi,
Sa Doctrine et son influence, par S. Le Gall, Chang-hai
1894, p. 35).
Earth is known to us, it has a material body like
man (p. 93), but what are we to understand by Heaven? Is it a spirit, the
Spirit of Heaven or God, or merely an expanse of air, the Blue Empyrean, or a
substance similar to that of Earth? Wang Ch`ung
considers all these possibilities and decides in favour of the last. "Men are
created by heaven, why then grudge it a body?" he asks. "Heaven is not air, but
has a body on high and far from men" (Chap. XIX). "To him who considers the
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