Zhang Zai – Wikipedia

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Zhang zai (Simplified sinograms: 张载; Traditional sinograms: 張載; Pinyin: Zhāng Zǎi; Wade -Giles: Chang Tsai) born in 1020 and died in 1077, is a Chinese cosmologist who contributes to the development of neoconfucian philosophy.

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Zhang Zai was born in 1020 in Hengqu, in the province of Shaanxi. During his youth, he was first interested in military affairs, but then begins to study the texts of Confucianism. Like many philosophers of the era of the Song dynasty, he was first frustrated by Confucianist thought and is interested in Buddhism and Taoism for several years. However, he reached the conclusion that it is impossible to find the way in these two philosophies, and turns again towards Confucianism. His exploration of the various religious thoughts greatly influences his own ideals.

In 1056, Zhang Zai presents his Changing theory , which remains one of his most memorable works. It was probably during this period that he met the Cheng brothers for the first time. After having successfully passed the recruitment competition for senior officials, he held several minor positions in the Chinese government.

In 1069, Zhang Zai was recommended to Emperor Song Shenzong, who offered him a place in the government of the capital. However, he later found himself in disagreement with the Prime Minister (Wang Anshi) and decided to retire in his hometown of Hengqu, where he devoted himself to study and teach. During this period of his life, undoubtedly the most productive, he developed and then spread his own thought.

In 1076, he finished his most important work Correct ignorance , that he presents to his disciples. Later during the same year, it was recalled to the capital and resumed a high -ranking position. But he falls ill during the winter and is forced to resign again. He died soon after, in 1077 when he returned to his hometown of Hengqu. In 1241, Zhang was devoted to the Temple of Confucius for his work.

Many Zhang writings have been lost. Zhu Xi constituted a selection of these writings in his anthology of the study of the way at the time of the Song dynasty, under the name of Reflections on things within . His most important works that have survived to the present day are probably his comments on Changes And Correct ignorance .

After the death of Zhang Zai, most of his disciples participate in the development of the school of the Cheng brothers. It is mainly thanks to the efforts of the latter and Zhu XI that his work becomes famous. Zhu XI describes Zhang as one of the founders of the path study.

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Definition and characteristics of IQ [ modifier | Modifier and code ]

Zhang Zai’s metaphysics is essentially based on the Changing theory , traditionally attributed to Confucius. All the elements of the world are made up of a primordial substance called qi . IQ includes not only matter but also yin and yang, forces governing the interactions between the elements made up of matter. Dispected, the Qi is invisible and has no concrete form, but when it condenses, it turns into solid or liquid and acquires new properties. All the material things are made up of Qi condensed: stones, trees and even people. There is nothing that is not formed by IQ. Therefore, all things have the same essence, which has important ethical implications.

Zhang Zai’s biggest contribution to Chinese philosophy is his concern to lay the Qi as the basis of his cosmology. According to him, the qi Or “vital force”, is the fundamental substance to explain all the phenomena of the universe.

First, the Qi is in perpetual transformation. Second, this transformation takes place recurrently under the influence of yin and yang. The changes suffered by IQ are the fruit of the permanent activity caused by these two principles. Zhang Zai declares that there is nothing in the universe that cannot be explained by this double activity of the IQ.

Third, changes such as condensation, dispersion or becoming invisible do not reflect a quantitative disappearance of the thing in question.

Fourth, Zhang Zai insists that although the creation and transformation of many things can be reduced to a single recurring model (the interaction of yin and yang), no thing in the universe is the repetition of ‘another one. To illustrate this idea, he takes the example of the human mind: no spirit is identical to another.

Fifth, the perpetual movement of the physical world is not caused by an external force. Zhang Zai declares that the cosmos does not depend on a primary cause since Qi is a vital force which evolves by itself and thus makes any change in itself.

Human kindness [ modifier | Modifier and code ]

The Neoconfucianists attached above all an important importance to the doctrine of Zhang Zai according to which the sage “is body with the universe”. This doctrine allowed both to ensure continuity with the heritage of classical Confucianism and to extend the neoconfucian system.

At the center of the teaching of Zhang Zai is the idea of ren , or humanity, which is found in different forms as main teaching of the classic Confucianist tradition. This fundamental quality, which was for Confucius and Mencius the link between human society and the celestial ways (or tian ), as well as the basis of the moral structure of the universe, was extended by Zhang Zai who integrated the universe itself. Indeed, the idea that Sage is one with the universe suggests the complementarity and the fundamental identity of microcosm and macrocosm. This doctrine also illustrates the belief of Zhang Zai in fundamental goodness and in the sense of the universe, as well as in the possibility for each individual to reach the ideal of the Sage.

Zhang Zai also clearly distinguishes the Confucianism from Buddhism and Taoism. According to him, the universe and its phenomena have a real existence. Human life has intrinsic value and represents the starting point to achieve wisdom. This point of view is clearly distinguished from Buddhism and Taoism, which both require a radical break with the universe as it is given to us in order to accomplish the saving quest. Buddhism and Taoism are both aiming to escape the world, while Confucianism finds on the contrary accomplishment and identity in the changes in the world, a world of IQ rather than a world of emptiness. The sage accepts the ultimate reality of IQ and its inherent kindness, recognizes the omnipresence of the Ren in the very structure of the universe, and thus reaches the ideal of the sage by being body with it.

  • Reflections on things within
  • Correct ignorance
  • Changes

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