【李歡友】王一包養行情夫之“渾天說”的理學淵源

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The source of the science of Wang Fuzhi’s “Zhitianshu”

Author: Li Yanyou (an candidate for doctoral degree in Chinese, Munich, Germany)Baocai Network VIP

Source: The author authorized the Confucian network to publish, published “Natural Certification Research” Issue 6, 2022

Abstract: Wang Fuzhi’s “Zhitianshu” was importantly influenced by the thinking of Zhang Xiu and Zhu Xi in science. As for the heaven of heaven, the king’s thoughts on the two in succession can be further realized that the heaven can be divided into three levels; at the same time, the heaven does not have a continuous nature due to the transformation of the atmosphere. As for the earth of heaven, Wang Fuzhi did not agree with Zhu Xi’s thoughts on “the word of heaven” in the ancient “the word of heaven”, but followed Zhang Xiu’s thoughts and emphasized the meaning of the earth, believing that the reality we can face was the earth, and the weather was the earth. As for the Star and the Seven Politics, Wang Fuzhi had different opinions on Zhang Xiu and Zhu Zi’s views, and believed that they were just pure and reasonable and could not explain the world. Zhang Xiu and Zhu Xi “responsible to limit the sky”, and suddenly ignored the multi-level dissatisfaction of the sky. Therefore, Wang Fuzhi further agrees with the geography practitioners in this question, emphasizing the justice of celestial phenomena, which actually preserves room for justice in geography research under the framework of science, reminding that Confucianism does not conflict with natural scientific research. After a critical inheritance of Zhang Xu and Zhu Xi’s thinking, Wang Fuzhi’s “Tiantian Sayings” has become a study on the transformation of the way of heaven.

 

“Zhi Tianshu” was already a mature hypothesis about the structure of the universe during the Qin and Han period, and it has revealed the modern Chinese’s views on the relationship between stars, heaven, earth and Liuhe. The “Yintian” in this period is often regarded by the academic community as a representative of Chinese paleogeography thinking. Generally speaking, Zhang Heng’s “The Spirit” and “The Notes of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the Legend of the In summary, the important content of the “Talents” in the meaning of ancient geography is: the sky and the earth are round or near-circular ball molds; the sky is inclusive of the earth, the sky is small, and there is space between Liuhe; water and air are the most basic foundation for life and formation, and may already exist before Liuhe; the heavens are constantly moving, like a car. [1][1,2] It is said that since its birth, it has gradually become an important form of understanding the Liuhe structure in Chinese history, affecting the thinking of later generations of thinking students on related topics [2][3]. Of course, this also contains the impact on Wang Fuzhi [4].

 

But in fact, it has had a more powerful impact on Wang Fu’s “Yi Tian Jue”He was a wise scholar in the Song and Ming dynasties, especially Zhang Xiu and Zhu Xi’s thoughts on “Theory of the Heavens”. [3][5,6] As posted in “Zhengmeng·Gongshen”: “The earth is pure and elbow condensed in the middle, and the sky floats and elbow rotates outside. This is the normal body of the six communes.” [7]4 Zhu Xi said: “The sky covers the earth, and the atmosphere of the sky flows into the earth, so the elbow says: ‘The earth does not go to the sky’” [4][8]6-12, etc. Through the inheritance and development of Zhang Xu and Zhu Xi’s related thinking, Wang Fuzhi’s “sense of heaven” is not within the scope of geography. “The body of heaven: the sky is half out of the earth, half into the ground, the earth and all things are in it, formed by the end of the heaven. The sky is no higher or lower, and there is no stability in the morning and evening; the east is not east, but west is not west, and people see that there is a difference between high and low. The body of heaven is suddenly clamped with one ring.” [9] The body of heaven is like a concrete circle, and the earth is formed by the way of heaven. The sky has become a reflection of the transformation of the way of heaven.

1. The difference between the “Zhitian” in the meaning of ancient geography, Zhang Xu does not believe that the sky has a solid body. “Humans know the sky, but the sky cannot form a square body. I just refer to the sun, moon, stars and stars, and think it is the sky.” [7] 235 people rarely have a real understanding of the sky. Heaven does not have a solid body. Anything we just regard the place where the starry and earth is the heaven, and such a heaven is just the result that we see in our vision, not the form that it reveals to us. We can see it, and cover online single time is just because the shape of the star can be identified, so we go on to think it is real. But in fact, the sky at this time is just a breath of wind. At the same time, the reason why we have an understanding error is that we cannot see the places outside the stars, and the atmosphere of our stimulation is the only way for our vision to be. [7]263

 

In Zhang Liu, it is very different. In the explanation of “Liu Qu Yi Says” on the article “Liuhe Entanglement, everything is transformed into alcohol; men and women are refined, everything is transformed into birth”, he said that seeing her being familiar with her movements, Song Wei handed the cat to her, and she felt a little relieved. He said: “The atmosphere is too small, and the rise and fall are flying, but it has not stopped… The sky is vast, and the two ends are bound to be entangled.”[7]235 The skeleton is the atmosphere of the transformation of the yang, and the heaven is the feeling. That is, a part of today’s expression is the transformation of the atmosphere, which is the age of the heaven; and the transformation of the atmosphere is the condition of our “sensation”, which shows that the heaven has the energy that we can sense, and does not exceed our senses. The feeling of being infected with the energy is that it is touching the sky. This is a meaning of “nothing is beyond the limit”. Furthermore, from the sentence “The air is too strong”, regardless of whether the sky is considered to be the transformation or not, the relationship between the sky and the sky must also be explored. Zhang Youyun:

 

The Taiyin is invisible, the essence of the air. …TooCoveringThe silence cannot overcome the air, and the gas cannot accumulate and becomes a million things, and all things cannot overcome and disperse and become a Taisha.[7]1

 

The gas is in harmony with the Taisha, and the ice condenses in water, and knows that the Taisha is invisible.[7]2

 

From Taisha, there is a name for heaven; from the gas is transformed, it is a name for Tao.[7]3

 

The academic community has discussed a lot about the problems of Taisha and the gas.[5][10] In short, from the perspective of heaven, 年后的情容Seeking, the name and reality of heaven are both Taiyin, and Tian and Taiyin are actually the highest concept. Taiyin says that the invisible and physical state of heaven before the transformation of the air. It is what the previous article said Another connotation of “the sky is beyond” is that the sky also embraces the undifferentiated original state of the atmosphere. “Dirty” is a characteristic of the atmosphere of transformation, and comes from the original virtuality of the atmosphere contained in “Taidy”. “Tidy” as a description of the nature of the sky, just to explain the nature of the heaven before transformation through the characteristics of the atmosphere of transformation. Therefore, both the “Dirty” of the atmosphere and the “Dirty” of the nature can be classified as ” The silence of heaven.” [6][11] Based on this, we can understand why Zhang Xuan finally discussed the question of Liuhe Rotation, and said, “Taiwei is intangible, and the participants answered the question, and then explained their answers to the outside world.”[7]5. Taiwei is the heaven, and Taiwei is actually the silence of heaven before the transformation. The si TC: