张载
一切都是一气，聚而散、散而聚，所以天地是我们的父母，所有人都是我们的兄弟姐妹。
定位
宋代的新儒家：万物都是气的聚散；他的《西铭》称天为父、地为母、所有人皆为同胞。
核心思想
- 气是万物的质料
- 太虚
- 《西铭》
影响
受影响于 2
孔子
受其影响
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)
依据: AI 草稿
孔子 › 相传 公元前551—前479年
孟子
受其影响
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)
依据: AI 草稿
孟子 › 约公元前372—前289年年
影响了 4
程颢
影响了
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)
依据: AI 草稿
程颢 › 1032–1085
程颐
影响了
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)
依据: AI 草稿
程颐 › 1033–1107
朱熹
影响了
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
依据: AI 草稿
朱熹 › 1130–1200
王夫之
影响了
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”
依据: AI 草稿
王夫之 › 1619–1692
批评
批评了 1
乔达摩·悉达多（佛陀）
批评了
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
依据: AI 草稿
乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年
作品
- 1076正蒙
万物作为气从太虚中凝聚，又散归于太虚——以此反对佛教的空论。
立场
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.
生平与背景
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.
其他主要作品
- Correcting the Unenlightened (Zhengmeng, 1076)
- Western Inscription (Ximing, part of the Zhengmeng)
- Explanations of the Book of Changes (Hengqu Yi shuo, 11th century)
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的