تشانغ زاي
كل شيء طاقة حيوية (تشي) واحدة تتكثف وتتبدد، ولذلك فالسماء والأرض أبوانا وجميع الناس إخوتنا وأخواتنا.
التموضع
مفكر كونفوشيوسي جديد من عهد أسرة سونغ: كل الأشياء تشي يتكاثف ويتبدد؛ ويسمّي «نقشه الغربي» السماء أبًا والأرض أمًا وجميع الناس إخوة.
الأفكار الرئيسة
- التشي مادةً لكل الأشياء
- الخواء العظيم (تاي شو)
- النقش الغربي
التأثير
تأثّر بـ 2
كونفوشيوس
تأثّر بـ
Zhang Zai vowed to revive the lapsed learning of the sages of the past and built his philosophy of qi on the Changes commentaries ascribed to Confucius (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); Hengqu Yishuo; Zhangzi yulu; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
كونفوشيوس › تقليديًا 551–479 ق.م
منسيوس
تأثّر بـ
Zhang Zai kept Mencius’ good nature as the nature of Heaven and Earth, distinguishing it from the physical nature formed by each person’s endowment of qi (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
منسيوس › نحو 372–289 ق.م
أثّر في 4
تشنغ هاو
أثّر في
Cheng Hao’s Letter on Calming the Nature answered Zhang Zai’s question how the nature can stay calm amid things; the Cheng brothers praised Zhang’s Western Inscription. Cheng Hao, Dingxing shu; Zhang Zai, Ximing; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
تشنغ هاو › 1032–1085
تشنغ يي
أثّر في
Defending Zhang Zai’s Western Inscription against Yang Shi’s charge of Mohist universal love, Cheng Yi read it as teaching that principle is one but its manifestations many. Cheng Yi, reply to Yang Shi on the Ximing, in Er Cheng wenji; W.-t. Chan, A Source Book in Chinese Philosophy (1963)
التوثيق: مسودة بالذكاء الاصطناعي
تشنغ يي › 1033–1107
تشو شي
أثّر في
Zhu Xi took over Zhang Zai’s distinction between original nature and the physical nature and his formula that the mind unites nature and feelings (Jinsilu, 1175). Zhu Xi & Lü Zuqian, Jinsilu (1175), tr. W.-t. Chan, Reflections on Things at Hand (1967); Zhuzi yulei
التوثيق: مسودة بالذكاء الاصطناعي
تشو شي › 1130–1200
وانغ فوتسي
أثّر في
In his Commentary on Zhang Zai’s Correcting the Unenlightened (1685) Wang Fuzhi developed Zhang Zai’s philosophy of qi into a thoroughgoing monism of material force. Wang Fuzhi, Zhangzi Zhengmeng zhu (1685); SEP “Wang Fuzhi”
التوثيق: مسودة بالذكاء الاصطناعي
وانغ فوتسي › 1619–1692
النقد
ينتقد 1
غوتاما بودا
انتقد
Zhang Zai rejected the Buddhist view of the world as illusion and emptiness: all things are real condensations and dispersals of qi (Zhengmeng, 1076). Zhang Zai, Zhengmeng (1076); W.-t. Chan, A Source Book in Chinese Philosophy, 1963
التوثيق: مسودة بالذكاء الاصطناعي
غوتاما بودا › نحو 480–400 ق.م · يُؤرَّخ عرفًا 563–483 ق.م
الأعمال
كل الأشياء تتكثّف من الخواء العظيم بوصفها تشي (qi) وتتبدد عائدة إليه – ضد الرأي البوذي في الخواء.
الموقف
Zhang Zai held that everything consists of qi, the vital stuff of the universe. Dispersed and formless, qi is the Great Void (taixu); when it condenses, things arise, and when they dissolve, they return to it. Nothing comes from nothing or vanishes into nothing – a direct challenge to Buddhist emptiness and Daoist non-being. From this unity follows his ethics: in the Western Inscription he calls Heaven his father and Earth his mother, all people his siblings and all things his companions. His distinction between original nature and the nature shaped by physical endowment was taken up by Zhu Xi and became central to Neo-Confucianism.
الحياة والسياق
Zhang Zai was born in 1020; after his father’s early death the family settled in Hengqu in present-day Shaanxi, hence his name “Master Hengqu”. Drawn at first to military affairs, he was directed by the statesman Fan Zhongyan to the Confucian classics and, after long study of Buddhism and Daoism, returned to them. He passed the highest examination in 1057, held minor offices, taught and died in 1077.
أعمال رئيسة أخرى
- Correcting the Unenlightened (Zhengmeng, 1076)
- Western Inscription (Ximing, part of the Zhengmeng)
- Explanations of the Book of Changes (Hengqu Yi shuo, 11th century)
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