Dai Zhen

Born on January 19, 1724 in Syunin , Anhui Province. Descended from the family of a small merchant. Since 1773, he participated in the compilation of a set of classical literature of Sikuquan shu (the complete collection of all books in four sections). In 1775, for scientific achievements without examinations (which he tried to pass six times without success), he received the highest academic degree - jinshi and the title of academician of the Hanlin Academy . He died on July 1, 1777 in Beijing .

The main tendency of theoretical constructions of Dai Zhen is the desire to harmonize the most general conceptual oppositions as a reflection of the universal and harmonious integrity of the world. The opposition of the “supra-shaped” (Shin er Shang) dao to the “under-shaped” (Syn Yar X) of the “tools” (qi2) he interpreted as a temporary, rather than substantive, distinction that comes from " Sitsy zhyuani " (commenting part of Zhou Yi) and fundamental for neo-Confucianism. states of a single “pneuma” (ci1): on the one hand, constantly changing, “generating procreation” (sheng sheng) according to the laws of the yin yang and “five elements” (in syn1), and on the other, already formed into many specific sustainable things . Dai Zhen justified the inclusion of "five elements" in the concept of "dao" by defining the last term, which has the lexical meaning "way, road", with the help of the etymological component of the hieroglyph "dao" - the graphic element (in another writing - the independent hieroglyph) "syn3" movement "," action "," behavior "), included in the phrase" at syn1 "(Mencius zi and shu zheng, juan 2). “The [individual] nature” (syn1) of each thing, according to Dai Zhen, is “natural” (tzu jan) and determined by “good” (shan), which is generated by “humanity” (jen2), ordered by “decency” (li2) and stabilized “Due justice” (i1). Cosmologically, “good” is manifested in the form of dao, “grace” (“virtues” –de1) and “principles” (li1), and anthropologically - in the form of “predestination” (min1), “[individual] nature” and “abilities” ( Tsai) (Yuan Dao, Juan 1).

He developed the methodology of “[philologically] evidence-based research” (kao tsui), basing the explication of ideas on the analysis of terms expressing them. Dai Zhen expounded his own views in textual commentaries on Confucian classics, contrasting them with distorted, in his opinion, Taoist-Buddhist influences, commentaries of preceding Confucianists (Cheng [brothers] - Zhu [Xi] school, Lu [Ju], - Wang [Yangming] schools) . The main philosophical writings of Dai Zhen are the meanings of the word Meng Zi in the comments and testimonies (Meng Zi Tzu and Shu Zheng) and Appeal to the beginning of good (Yuan Shan).

Dai Zhen opposed the canonized neo-Confucianism of the Song Dynasty (960-1,279) opposition of the “principles” to “feelings” (q2) and “desires” (yu), arguing that the “principles” are inseparable from “feelings” and “desires”.

“Principle” is the invariable that is specific to the “individual nature” of each person and each thing, the highest object of knowledge. Unlike the previous Neo-Confucians, Dai Zhen believed that the "principles" are not explicitly present in the human psyche - the "heart" (blue), but are identified through in-depth analysis. The ability of people to learn, according to Dai Zhen, differs like fires with different intensity of illumination; these differences are partially offset by training. Dai Zhen justified the priority of an empirical-analytical approach both in cognition and in practice.

The works of Dai Zhen, which were not very popular in their time, aroused interest in the 20th century, being consonant with the scientistic mind-building of a significant part of the Chinese intelligentsia.

Dai Zhen is a Chinese thinker with a materialistic tendency, the author of works on philosophy, mathematics, linguistics and history. In contrast to Zhu Xi, who, identifying the category of dao (“way”) with whether (“principle”), put it above the material principle - qi, D.Ch. deciphered dao not as a transcendental principle outside time and space, but as qi; and the real substance of dao, according to D. Ch., is made up of yin, yang (opposing forces in the struggle) and five primary elements. D. Ch. Is characterized by a humanistic approach to social issues. Debating with the representatives of orthodox neo-Confucianism, who insisted on the need to suppress human desires in the name of fulfilling duty (considered as a social aspect of the “principle” - li), D.Ch. said that desires and emotions should not be suppressed, but rather educated. the basis of the best human qualities.

• Dai Zhen, the Encyclopedia of Circumnavigation (inaccessible link from 16-05-2013 [2269 days] - history )
• Dai Zhen, Historic.Ru

Dai Zhen, Dai Dongyuan, Dai Shznyu (1723–1777), a Chinese neo-Confucian philosopher, leader of one (Wan Pai) of the two main directions of the “Han doctrine” (Han Xue, Pu Xue), scientist (mathematician, astronomer, linguist, historian and geographer).

Born January 19, 1723 in Syunin, Anhui Province. Descended from the family of a small merchant.

From 1773 he participated in the compilation of a set of classical literature of Si ku chuan shu (The complete collection of all books in four sections). In 1775, for scientific achievements without exams (which he tried to pass six times without success), he received the highest academic degree - jinshi and the title of academician of the Hanlin Academy. He died July 1, 1777 in Beijing.

He developed the methodology of “[philologically] evidence-based research” (kao tsui), basing the explication of ideas on the analysis of terms expressing them. Dai Zhen expounded his own views in textual commentaries on Confucian classics, contrasting them with distorted, in his opinion, Taoist-Buddhist influences, commentaries of preceding Confucianists (Cheng [brothers] - Zhu [Xi] school, Lu [Ju], - Wang [Yangming] schools) . The main philosophical writings of Dai Zhen are the meanings of the word Meng Zi in the comments and testimonies (Meng Zi Tzu and Shu Zheng) and Appeal to the beginning of good (Yuan Shan).

The main tendency of theoretical constructions of Dai Zhen is the desire to harmonize the most general conceptual oppositions as a reflection of the universal and harmonious integrity of the world. Zhuuani (commenting part of Zhou and), which is fundamental for neo-Confucianism, opposes the “supra-form” (shin er shan) dao to the “under-shaped” (syn) yar "tools" (qi), interpreted as a temporary difference rather than a substantive difference of states “Pneuma” (qi1): on the one hand, constantly changing, “generating spawning” (sheng sheng) according to the laws of yin yang and “five elements” (in syn1) and, on the other, already formed into many specific sustainable things. Dai Zhen justified the inclusion of "five elements" in the concept of "dao" by defining the last term, which has the lexical meaning "way, road", with the help of the etymological component of the hieroglyph "dao" - the graphic element (in another writing - the independent hieroglyph) "syn3" movement "," action "," behavior "), included in the phrase" at syn1 "(Mencius zi and shu zheng, juan 2). “The [individual] nature” (syn1) of each thing, according to Dai Zhen, is “natural” (tzu jan) and determined by “good” (shan), which is generated by “humanity” (jen2), ordered by “decency” (li2) and stabilized “Due justice” (i1). Cosmologically, “good” is manifested in the form of dao, “grace” (“virtues” –de1) and “principles” (li1), and anthropologically - in the form of “predestination” (min1), “[individual] nature” and “abilities” ( Tsai) (Yuan Dao, Juan 1).

Dai Zhen opposed the canonized neo-Confucianism of the Song Dynasty (960-1,279) opposition of the “principles” to “feelings” (q2) and “desires” (yu), arguing that the “principles” are inseparable from “feelings” and “desires”.

“Principle” is the invariable that is specific to the “individual nature” of each person and each thing, the highest object of knowledge. Unlike the previous Neo-Confucians, Dai Zhen believed that the "principles" are not explicitly present in the human psyche - the "heart" (blue), but are identified through in-depth analysis. The ability of people to learn, according to Dai Zhen, differs like fires with different intensity of illumination; these differences are partially offset by training. Dai Zhen justified the priority of an empirical-analytical approach both in cognition and in practice.

The works of Dai Zhen, which were not very popular in their time, aroused interest in the 20th century, being consonant with the scientistic mind-building of a significant part of the Chinese intelligentsia.