Subtle Qi and the Realm of Forms: The Philosophical System of Zhang Zai and Its Positioning

Author: Ding Weixiang
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Features: Weixiang is a native of Guanzhong, possessing the sturdy and sincere character typical of the region. As a Guanzhong scholar studying Guanzhong thought, Weixiang has inherited the academic tradition of his mentor, Chen Junmin. Professor Chen has dedicated over forty years to researching Guanzhong studies and the philosophy of the Song and Ming dynasties, meticulously organizing and interpreting, synthesizing and innovating, achieving remarkable accomplishments that have earned him acclaim both domestically and internationally. Though he has settled by the West Lake, he remains devoted to Guanzhong and has strived to spread Guanzhong studies and the philosophy of the Song and Ming dynasties far and wide. Among his disciples, many have deeply researched the philosophy of the Song and Ming dynasties, including Guanzhong studies, with Weixiang being one of the most outstanding. In the mid-1980s, Weixiang studied under several kind and wise professors at Shaanxi Normal University, receiving rigorous training in the comparative study of Chinese and Western philosophy. After graduating, he remained at the university, teaching and researching, making significant progress. His works, such as Practice and Transcendence: An Interpretation, Analysis, and Evaluation of Wang Yangming’s Philosophy, demonstrate exceptional insight, rivaling his contemporaries, revealing his diligent scholarship and profound thinking. He possesses a solid foundation in philosophy and the history of philosophy. In the mid-1990s, Weixiang decided to leave Guanzhong to enrich himself, arriving in Wuhan, by the shores of East Lake and the foot of Mount Luojia. He often engaged in intellectual discussions with us and sought guidance from our teachers, Xiao Fu, Li Deyong, and Tang Mingbang. Weixiang embodies the deep learning and creative insight described by Mencius, diligently exploring and uncovering truths like drawing water from a well until it reaches the spring. During his three years at Wuhan University, he actively selected the latest achievements in Chinese and Western philosophy research, broadened his horizons, elevated his perspective, and actively participated in discussions on cutting-edge issues in the history of Chinese and Western philosophical thought. In the doctoral program I supervised, such as the original text interpretation of pre-Qin and Song-Ming philosophy and the methodology of the history and philosophy of ideas (especially hermeneutics in Chinese and Western philosophy), Weixiang made particularly significant contributions. From his recent influential academic papers published in journals like Academic Monthly, Journal of Chinese Philosophy, Wuhan University Journal, and Culture China, as well as his monograph A Critical Biography of the Academic Thought of Xiong Shili published by the Beijing Library Press, we can see the depth of his academic foundation, the vibrancy of his thought, his originality, and his unique insights. However, what truly represents Weixiang’s new level of achievement is his doctoral dissertation, which he successfully defended in May 1999. The external reviewers and members of the defense committee, including Pan Fugen, Meng Peiyuan, Zhang Liwen, Mou Zhongjian, Liu Weihua, Yang Guorong, Xiong Tieji, Xiao Naofu, Li Deyong, Li Weiwu, and Tian Wenjun, fully affirmed the work while also offering constructive questions and suggestions. This book is a carefully revised version of the author’s doctoral dissertation. The topic of this book is highly meaningful and valuable. On one hand, this is because Zhang Zai is an immortal giant in the history of Chinese philosophical thought and spiritual culture, and an important founder of the philosophy of the Song and Ming dynasties, which has had a profound influence on East Asia and even the world. His philosophical ideas are extremely rich in content. On the other hand, research on Zhang Zai is diverse and often contradictory, urgently needing someone to summarize and elevate the field, especially to provide new interpretations in the context of the interplay between tradition and modernity, Eastern and Western thought. What creative contributions has the author made to the study of Zhang Zai and the philosophy of the Song and Ming dynasties? First, the author thoroughly reviewed all available materials on Zhang Hongqi, both within and outside China, since the Song dynasty, especially over the past fifty years. From this research, he identified several unresolved issues, such as the relationship between Taihu and Qi, nature and, and the connection between Zhengmeng and Ximing. He also examined the influence of the Two Cheng brothers on Zhang Zai’s evaluation and how to position Zhang Zai within the intellectual lineage. Previous scholars had their own biases, but Weixiang transcended and redefined these perspectives. Regarding the philosophy of Zhang Hongqi, some praised it as the essence of Qi studies, while others condemned it. However, Weixiang strongly disagreed. He avoided rigid interpretations and focused on interpreting the profound and brilliant aspects of Zhang Hongqi’s thought, proposing a framework that combines metaphysics and cosmology, resolving the long-standing debates in Zhang Zai studies over the past fifty years and repositioning his philosophy. Second, starting from the intellectual background of the rise of Neo-Confucianism in the Song dynasty and the problem in Zhang Zai’s explorations, the author reveals a cosmology based on the unity of Taihu and Qi and a theory of human practice grounded in the unity of the nature of heaven and earth and the nature of temperament. Weixiang argues that in Zhang Zai’s philosophy, not only is there a seamless connection from cosmology to human practice, but Taihu and Qi, as well as the nature of heaven and earth and the nature of temperament, are also interconnected in a unified whole. Zhang Zai did not fall into a dualistic view of Qi and nature or a simplistic emphasis on both. “To exhaust the divine transformations and unite heaven and man,” the integration of the Six Classics, the Lunyu, and the Mengzi into a unified whole truly represents the essence of Zhang Zai’s philosophy. The author aims to revitalize a holistic Zhang Zai and his philosophy, affirming that Zhang Hongqi, with “Taihe” and “Taihu” as the core, made creative contributions to concepts like the Dao, human nature, and divine truth, laying the theoretical foundation for the philosophy of the Song and Ming dynasties. Third, closely following the thread from cosmology to metaphysics to human practice, the author analyzes the intellectual evolution from Zhou Dunyi, Shao Yong, Zhang Zai, the Two Cheng brothers, Zhu Xi, Wang Yangming, Wang, to Wang Fuzhi. The author dedicates significant effort to studying the academic relationships between Zhang Zai and the Two Cheng brothers, as well as between Zhang Zai and Zhu Xi. He examines the reasons behind the Two Cheng brothers’ criticism of Zhengmeng and praise of Ximing, as well as the different attitudes of Zhu Xi, Wang Yangming, and Wang Fuzhi toward Zhang Zai, and the distinct approaches of the Ming-Qing Xinxue and Qixue schools to Zhang Zai. The author affirms the dualistic framework of Zhang Zai’s philosophy, which advances both the unity of heaven and man and the unity of principle and application, as well as the progression from natural to actual reality. In this sense, it has shaped the development and culmination of Neo-Confucianism, restoring and re-establishing Zhang Zai’s position in the history of the philosophy of the Song and Ming dynasties. Fourth, in his interpretations of “the unity of void and Qi,” “the unity of nature and the Dao,” “the dual progress of illumination and sincerity,” and “the compassion for all living beings,” the author highlights the modern significance and value of Zhang Zai’s philosophy, contributing to the creative interpretation and modern transformation of traditional philosophy. Particularly noteworthy is the introduction of the concepts of the ideal and the actual, which offers a fresh perspective on the nature of heaven and earth and the nature of temperament. Undoubtedly, this is another creative insight. Following Zhang Zai’s principle of the unity of void and Qi, the author argues that Zhang Zai proposed a framework that combines metaphysics and cosmology based on the dual unity of natural and actual reality. This framework is also a creative achievement. The author believes that Zhang Zai’s journey from the Dao to humanity, from humanity to the Dao, from the sage to the ordinary, and from the ordinary to the sage, encompasses both the pursuit of a transcendent, metaphysical ultimate realm and the concern for the internal, empirical realities of society. He integrates and unifies both aspects. This insight is undoubtedly another creative contribution. Zhang Zai’s nature of heaven and earth (or principle) and the nature of temperament, moral intuition (mystical connection with the Dao), perceptual knowledge, aspiration and nurturing Qi, exhausting the principles and fulfilling one’s nature, illumination and sincerity, the dual progression and unity of nature and the Dao—these are both inheritances from traditional philosophy and have profoundly influenced subsequent philosophers, retaining their theoretical value even today and deserving of further elaboration. Concepts like the simultaneous construction of the cosmos and the individual, the three-dimensional application of principles, the understanding and application of principles, the unity of principle and application, the dual gates of the mind, the principle of mutual action, and the unity of one principle with many particularities—are highly creative philosophical models or paradigms. After Zhang Zai assimilated and integrated Confucianism, Buddhism, and Taoism, establishing his own framework, these ideas were further interpreted by Zhu Xi, Wang Fuzhi, Xiong Shili, and contemporary Chinese philosophers, making their modern significance even more prominent. Further exploration and discovery in this area are still needed. Fifth, the author’s academic style is rigorous, and his research is solid. He places Zhang Zai within the broader context of the philosophy of the Song and Ming dynasties, conducting meticulous analysis based on reliable primary sources, grounding his arguments in reason and evidence. The author adheres to academic norms, opposing plagiarism and superficial, bubble-like works that claim to be academic. In methodology, he skillfully applies the principle of consistency between logic and history. In summary, this book is a high-quality academic monograph with numerous original insights and contributions. It is not only an indispensable work for the study of Zhang Zai but also for the study of the philosophy of the Song and Ming dynasties. The author has injected vitality into these fields, making a significant contribution to the history of Chinese philosophy. Weixiang’s ability to produce such a specialized work is inseparable from his diligent study. He is a person for whom scholarship is life, and he does not distinguish between his academic and personal pursuits. He works diligently, immersed in books, engaging in equal intellectual exchanges and dialogues with ancient philosophers. He is full of passion for scholarship, committed to promoting traditional spiritual values, and embodies them in his actions. To a certain extent, his character, scholarship, and life attitude are deeply rooted in Confucianism. He is capable and dedicated, with a worldly outlook. From him, I can sense a profound sense of “sincerity.” I deeply respect his simplicity, sincerity, dedication, humility, consideration for others, and willingness to help. He is a kindred spirit and close friend to me. Weixiang has now returned to the Northwest and continues to teach at Shaanxi Normal University, but our hearts remain connected. We are all ordinary people. Weixiang and I, in our careers and ordinary lives, have many limitations and weaknesses in scholarship, but this does not hinder us from being supported by ultimate beliefs and moral ideals, pursuing the of the “Four Sentences of Hongqi” that have inspired countless scholars and righteous people for nearly a thousand years: “To establish the heart of heaven and earth, to establish the destiny of the people, to inherit the lost learning of the sages, and to open a peaceful world for all generations.” Though we may not reach this ideal, our hearts yearn for it. Some may call this the arrogance of Confucians or the pride of conscience. From a materialistic perspective, the “Four Sentences of Hongqi” may seem unrealistic. However, from a philosophical perspective, one can understand its deeper meaning. I remember several occasions when I chatted with Weixiang about the deep prejudices people hold against Chinese culture, especially Confucianism, and the difficulties of being a Confucian in today’s world, to the point where we were moved to tears and sighed deeply. I hope we can truly know what we cannot do and yet still strive to do it. This is the preface.