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From Wei Yuan, "Technology can enter the Tao, and technology can communicate with God".
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Wei Yuan (1794— 1857), formerly known as Yuanda, was born in Jintan, Shaoyang County, Hunan Province (now Longhui County). His grandfather Wei was overthrown in order to save the whole Shaoyang county from famine and sell his family property. Wei Yuan's childhood family was poor, which made him have more contact with the middle and lower classes and better understand the sufferings of the people.
When Wei Yuan was nine years old, there was a boy's exam. The examiner pointed to the teacup with "Tai Chi" painted on it and told him that "Tai Chi is contained in the cup". Wei Yuan felt the wheat cake in his arms and said, "I'm pregnant and my stomach is dry." Surprised the examiner. Sixteen-year-old Jinshi in the fifteenth year of Jiaqing, twenty-eight-year-old Jinshi in the second year of Daoguang, and fifty-year-old Jinshi in the twenty-fourth year of Daoguang. He served as an official in Dongtai, Yangzhou, Jiangsu Province, and served as a magistrate in Xinghua and Gaoyou.
The main experience of expanding data
Wei Yuan opposes pedantic words and metaphysical principles divorced from reality, and advocates "observing everything" and "examining all facts". He believes that people's knowledge is acquired through learning and action, and even if they have smart talent, they can't acquire wisdom without hard work. Human efforts the day after tomorrow can completely change the natural differences in talent.
He said: "Technology can enter the Tao, and art can communicate with God; China people can easily become wise, and ordinary people can live forever; Nature is self-sufficient. " Wei Yuan totally opposes the transcendentalism of "being born with knowledge".
He also emphasized the importance of direct experience. In his view, the experience of modern people is more important than that of ancient people, and "teaching by example" is also more important than "teaching by example" He compared people's knowledge to water, compared objective things to a jar, and thought that water should follow Fiona Fang and Fiona Fang in the jar, and should examine people's knowledge from the perspectives of "ancient and modern" and "north and south" to make it conform to the different situations of "ancient and modern" and "north and south".
He opposes the theory of fiction out of thin air, and thinks: sitting in the room and telling empty truth, taking it out for practical test, "the effect is ten times three four." On the issue of understanding, he thinks that "single opinion" is not as good as "all people discuss and participate together", and "the wisdom of forty-nine people is smarter than Yao and Yu." People's understanding must complement each other, learn from each other and be integrated with each other.
The above is Wei Yuan's simple materialist epistemological thought embodied in Mozi. Mozi also has simple dialectical thought. For example, he said, "Life changes, biochemical changes, and endless metaplasia." "Gasification is constant." He highlighted the universality and changeable evolution of the contradiction of things, saying: "Everything in the world has its reason" and "there must be a master and a follower in reason".
It also shows some ideas of "complementary opposites" and "extremes meet". Wei Yuan believes that the mutual resistance and transformation of contradictions will inevitably lead to the movement, change and development of things; More than three generations, today's days are different, today's places are different, today's people are different, and today's things are different. This is the main theoretical basis of his reform.
In the relationship between subjectivity and objectivity, he emphasized that subjectivity must conform to objectivity, and pointed out that the appropriateness of doing things depends on whether the thought is correct; But "a good talker must test his mind", that is, the correctness of his thoughts must be tested by what he has done;
He vividly compared the relationship between the two to the relationship between scales and things, pointing out that "a scale without stars can't weigh things, and it is light if it is heavy, and light if it is not heavy." When talking about the relationship between "law" and "human", he said: "law must be people-oriented", that is, objective laws must be used by people, but "people who speak well of people must have resources from law", that is, people must also follow objective laws and cannot act at will.
Wei Yuan's thought of opposing subjectivism and advocating respect for objective reality is reflected in his book Collection of Imperial Classics, which created a new atmosphere for the academic circles in the second half of19th century. Like Gong Zizhen, Wei Yuan accepted the influence of Buddhism in his later years. He agrees with the power of "emptiness", "the power of emptiness can hold heaven and earth" and "the greater the power of emptiness".
It is believed that the "heart" is self-deficient without desire, self-deficient without support, and self-spiritual with emptiness. ""those who sincerely keep their hearts free from dirt, such as those who are free from dust, are also good. "I think that the human heart is the heart of heaven and earth, which contains and dominates everything in the universe, and everything is prepared for me. Therefore, in terms of understanding, "the source of understanding, everything is ready for me, which is a great sense." "
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