Wang Fuzhi

出自全球本体聚合平台

公开 可引用 更新于 2026-09-13

Life

In 1642, the fifteenth year of the Chongzhen reign, Wang Fuzhi became a juren. During the Southern Ming Yongli period he served as a xingren in the Office of Travelers.[5] In the final years of the Ming and the early Qing, he raised a volunteer force at Hengshan to resist the Qing; after its defeat he fled to Zhaoqing, joined the Yongli emperor, and served in Qu Shisi’s command.[6]

When Zhang Xianzhong captured Hengzhou, he established puppet offices and sought to recruit Fuzhi, who escaped to Nanyue. After Fuzhi’s father was seized as a hostage, Fuzhi cut his own limbs with a knife and presented himself in exchange; the captors saw his wounds and released him, and father and son returned safely.[7] After the Yongli regime fell and the hope of restoring the Ming had faded, Fuzhi hid for a time in Yao-inhabited mountain areas, then built an earthen chamber at Shichuanshan, called it Guanshengju, and shut himself away to write.[8]

When Wu Sangui’s anti-Qing rising began, Fuzhi again fled into the mountains and never shaved his head. After Wu’s forces were defeated, a provincial governor sent grain and silk and invited him to an audience; Fuzhi declined the silk but accepted the grain, and died soon afterward.[9] He was a friend of Qian Chengzhi, while Zhou Shiyi, Tang Duanhu, and Zhang Youmo were recorded as his students.[10]

Fuzhi went to Wuchang four times for the provincial examinations. At the Renwu examination of the fifteenth Chongzhen year, he met Wang Yuanceng, Xiong Shi, and more than a hundred others at the Yellow Crane Tower to compose poems by rhyme; he wrote “A Great Gathering at the Yellow Crane, Using Xiong Weigong’s Rhyme,” and his poem “Guang’ai shi” contains the lines “The Yellow Crane rises above the tower in autumn; I pour wine and invite the river moon.”[11]

Intellectual thought

Fuzhi’s scholarship ranged across the classics, history, the various philosophical schools, astronomy, calendrical studies, and literature. He also produced work associated with classical learning, history, Neo-Confucianism, philosophy, poetry, ci poetry, drama, and intellectual thought.[12] Deeply aligned with Zhang Zai’s reading of the Zhengmeng, he developed it in the Inner and Outer Chapters of the Simen lu.[13]

In his learning on the Changes, he rejected the teachings of Chen Tuan and the methods of Jing Fang, forcefully opposed the so-called Xiantian diagrams and miscellaneous claims in apocryphal writings, and refused empty talk of metaphysical mystery or forced attachment to Laozi and Zhuangzi; instead, he required arguments to be grounded in evidence and principles to be closely reasoned.[14] His interpretation of the Shangshu often advanced new but well-grounded meanings. In discussing the Shijing, he corrected the identification of names and things and the interpretation of words, supplemented omissions in earlier commentaries, and treated rhyme as a subject of analysis rather than conjecture.[15]

In poetics, he held that poetry expresses the will and conveys the emotions and dispositions, and treated fu as a form of poetry. He stated that he had studied poetry for nearly forty years.[16]

Works and reception

His works in classical and Neo-Confucian learning include 《周易稗疏》, 《張子正蒙注》, 《尚書引義》, 《書經稗疏》, 《春秋稗疏》, 《春秋家說》, and 《詩經稗疏》.[17] Other works in the classical tradition include 《周易內傳》, 《周易外傳》, 《周易考異》, 《四書稗疏》, 《四書考異》, 《四書訓義》, 《詩廣傳》, and 《詩經葉韻辨》.[18]

His philosophical, historical, and intellectual writings include 《老子衍》, 《莊子解》, 《莊子通》, 《黃書》, 《噩夢》, and 《讀通鑑論》.[19] His literary works include 《夕堂永日緒論》, 《詩繹》, 《薑齋文集》, and 《薑齋詩集》; his ci collections include 《鼓棹初集》, 《鼓棹二集》, and 《瀟湘怨詞》, collectively known as 《薑齋詞》.[20]

The Chuanshan yishu was first engraved during the Daoguang period, a complete edition appeared during the Tongzhi period, and later additions brought it to 358 juan. His writings in various genres are also described as numbering nearly one hundred works.[21] Later generations grouped him with Gu Yanwu and Huang Zongxi as the “Three Great Confucians of the Early Qing.” He was later enshrined in the Confucian temple.[22]

Office recordsCBDB

Year unknown1
OfficeEraPosting
行人司行人順治Unknown

AliasesCBDB

  • 一瓢道人 室名、別號
  • 夕堂 室名、別號
  • 夕堂先生 别名、曾用名
  • 而農 字
  • 船山 未詳
  • 船山先生 室名、別號
  • 船山病叟 室名、別號
  • 薑齋 室名、別號
  • 觀生居 室名、別號
  • 雙髻外史 室名、別號

StatusCBDB

  • 詩人
  • 史學家
  • 理學家
  • 經學家
  • 哲學家
  • 詞人
  • 戲曲作家
  • 思想家

AssociationsCBDB

PersonRelationYears
錢澄之友–
周士儀學生為周士儀–
唐端笏學生為唐端笏–
章有謨學生為章有謨–

ExaminationsCBDB

RecordRank
科舉: 鄉貢舉人

WorksCBDB

TitleRoleYearEra
外集(王夫之):四卷
宋論(王夫之):十五卷
禮記章句(王夫之):四十九卷撰著者
莊子解(王夫之):三十三卷撰著者
詩話(王夫之):三卷
詩餘(王夫之):三卷
俟解:一卷撰著者
周易內傳:六卷撰著者
周易外傳:七卷撰著者
周易大象解:一卷撰著者
周易發例:一卷
周易稗疏:四卷撰著者
周易考異:一卷撰著者
噩夢:一卷撰著者
四書稗疏:一卷
四書考異:一卷
四書訓義:三十八卷
夕堂永日八代文選:十九卷
夕堂永日緒論:一卷
尚書引義:六卷
張子正蒙注:九卷撰著者
思問錄內外篇:二卷
愚鼓歌:一卷
春秋世論:五卷撰著者
春秋家說:三卷撰著者
春秋稗疏:二卷撰著者
書經稗疏:四卷撰著者
楚辭通釋:十四卷
永曆實錄(王夫之):二十六卷
瀟湘怨詞:一卷
相宗絡索:一卷撰著者
續春秋左氏傳博議:四卷
老子衍:一卷撰著者
莊子通:一卷撰著者
蓮峰志:五卷
薑齋文集10卷補遺2卷五十自定稿1卷六十自定稿1卷七十自定稿1卷柳岸吟1卷
薑齋詩集:十八卷
詩協韻辨:一卷
詩廣傳:五卷撰著者
詩經稗疏:四卷撰著者
詩經考異:一卷
詩鐸:一卷
語錄:二卷
說文廣義:三卷撰著者
識小錄(王夫之):一卷
讀四書大全說:十七卷
讀通鑑論:三十卷
黃書:一卷撰著者
鼓棹二集:一卷
鼓棹初集:一卷
龍漂夜話:一卷
周易內傳發例一卷撰著者
尚書引義六卷撰著者
詩經葉韻辨一卷撰著者
詩經考異一卷撰著者
續春秋左氏傳博議 二卷撰著者
四書稗疏 一卷撰著者
讀四書大全說 十卷撰著者
四書訓義 三十八卷撰著者
四書考異 一卷撰著者
思問錄內篇一卷外篇一卷撰著者
搔首問 一卷撰著者

Citations

  1. [1] Identity and dates Wang Fuzhi lived from 1619 to 1692 and is identified as a thinker and scholar of the late Ming and early Qing, with related classifications as historian, Neo-Confucian scholar, classicist, philosopher, and thinker.
    • CBDBWang Fuzhi (65721)The person record gives the name and years of birth and death, and classifies him as a historian, Neo-Confucian scholar, classicist, philosopher, and thinker.
    • Souyun王夫之 (56714)The biographical passages place him in the late Ming and early Qing and describe him as a thinker and scholar, while giving the years 1619–1692.
    • WikidataWang Fuzhi (Q714374)The English label and description identify Wang Fuzhi as a Chinese essayist, historian, and philosopher born and deceased within the stated years; the date claims provide two birth-date and two death-date values in those years.
  2. [2] Style name and sobriquets His style name was Ernong; he changed his name to Hu in middle age and used several sobriquets, including Jiangzhai, Xitang, Yipiaodaoren, and Shuangjiwaishi.
    • CBDBWang Fuzhi (65721)The alternate-name fields identify Ernong as the style name and list Jiangzhai, Xitang, Yipiaodaoren, and Shuangjiwaishi among his sobriquets.
    • Souyun王夫之 (56714)The biographies state that he briefly changed his name to Hu, give Ernong as his style name, and list the same sobriquets in Chinese.
    • WikidataWang Fuzhi (Q714374)The English alias records list Ernong, Jiangzhai, Xitang, Yipiaodaoren, and Shuangjiwaishi.
  3. [3] Chuanshan name He was known to scholars as Master Chuanshan and styled himself Chuanshanbingsou.
    • CBDBWang Fuzhi (65721)The alternate-name fields contain Chuanshanxiansheng and Chuanshanbingsou.
    • Souyun王夫之 (56714)The biographies say that scholars called him Chuanshan and that he styled himself Chuanshan Bingsou.
    • WikidataWang Fuzhi (Q714374)The English aliases include Chuanshanxiansheng and Chuanshanbingsou.
  4. [4] Place of origin Wang Fuzhi was from Hengyang in Hunan.
    • CBDBWang Fuzhi (65721)Both recorded basic-address entries give Hengyang as his native place.
    • Souyun王夫之 (56714)The biographical passages identify him as a native of Hunan Hengyang.
  5. [5] Examination and office He became a juren in 1642, the fifteenth Chongzhen year, and held the office of xingren during the Southern Ming Yongli period.
    • CBDBWang Fuzhi (65721)The examination entry records a provincial-degree juren and the office entry records xingren in the Office of Travelers.
    • Souyun王夫之 (56714)The biographies confirm the Chongzhen examination success, specify 1642 as the fifteenth year, and place his xingren appointment in the Yongli period.
  6. [6] Anti-Qing activity He raised a force at Hengshan against the Qing, fled to Zhaoqing after its defeat, joined the Yongli emperor, and served under Qu Shisi.
    • Souyun王夫之 (56714)The biography describes his militia at Hengshan, flight to Zhaoqing, allegiance to the Southern Ming Yongli emperor, and service in Qu Shisi’s command.
  7. [7] Hengzhou episode When Zhang Xianzhong took Hengzhou, Fuzhi evaded recruitment, injured himself in an attempt to exchange himself for his father, and escaped with his father.
    • Souyun王夫之 (56714)The biography recounts Zhang Xianzhong’s occupation of Hengzhou, the attempted recruitment, the seizure of Fuzhi’s father, Fuzhi’s self-injury and exchange, and their safe return.
  8. [8] Retreat and writing After the Yongli regime fell and restoration of the Ming seemed impossible, Fuzhi hid in Yao-inhabited mountain areas, built Guanshengju at Shichuanshan, and wrote in seclusion.
    • Souyun王夫之 (56714)One biography describes his hiding among Yao mountain communities and his earthen study at Shichuanshan; another connects his retreat with the loss of hope for restoration.
  9. [9] Final years During Wu Sangui’s rising he again fled to the mountains and never shaved his head; after Wu’s defeat he accepted grain but refused silk and died soon afterward.
    • Souyun王夫之 (56714)The biographical passages describe his flight during Wu Sangui’s rising, lifelong refusal to shave his head, the governor’s gift and invitation, his acceptance of grain but not silk, and his death soon afterward.
  10. [10] Friend and students Qian Chengzhi was his friend, and Zhou Shiyi, Tang Duanhu, and Zhang Youmo were recorded as his students.
    • CBDBWang Fuzhi (65721)The relationship entries identify Qian Chengzhi as a friend and Zhou Shiyi, Tang Duanhu, and Zhang Youmo as students.
  11. [11] Wuchang examinations and Yellow Crane Tower He attended the Wuchang examinations four times and took part in the Renwu examination gathering at the Yellow Crane Tower, where the cited poems were composed.
    • Souyun王夫之 (56714)The local-history passage gives the four visits to Wuchang, the Renwu gathering with Wang Yuanceng and Xiong Shi at the Yellow Crane Tower, and the poem titles and quoted line.
  12. [12] Range of scholarship His learning covered the classics, history, the various philosophical schools, astronomy, calendrical studies, and literature, while his recorded roles span classical, historical, Neo-Confucian, philosophical, poetic, ci, dramatic, and intellectual work.
    • Souyun王夫之 (56714)The biography explicitly lists the classics, history, the philosophical schools, astronomy, calendrical studies, and literature among his fields of learning.
    • CBDBWang Fuzhi (65721)The status entries classify him as poet, historian, Neo-Confucian scholar, classicist, philosopher, ci poet, dramatist, and thinker, supporting the broader description of his work.
  13. [13] Zhang Zai and Simen lu He followed Zhang Zai’s reading of the Zhengmeng and developed it in the Inner and Outer Chapters of the Simen lu.
    • Souyun王夫之 (56714)The biography says that he deeply accorded with Zhang Zai’s Zhengmeng and developed it into the Inner and Outer Chapters of the Simen lu.
    • CBDBWang Fuzhi (65721)The works list contains the title Simen lu neiwai pian and a separate Inner-and-Outer-Chapters title.
  14. [14] Learning of the Changes His interpretation of the Changes rejected Chen Tuan and Jing Fang and opposed Xiantian diagrams, apocryphal miscellany, empty metaphysical talk, and forced Lao-Zhuang interpretations, while insisting on evidence and close reasoning.
    • Souyun王夫之 (56714)The biography gives each of these positions on Chen Tuan, Jing Fang, the Xiantian diagrams, apocryphal writings, Laozi and Zhuangzi, and his demand for evidence and closely reasoned meaning.
  15. [15] Shangshu and Shijing studies He offered new but grounded interpretations of the Shangshu, used philological analysis in discussing the Shijing, supplemented earlier commentaries, and rejected conjectural readings.
    • Souyun王夫之 (56714)The biography describes his new and well-grounded Shangshu interpretations, his correction of names, things, and glosses in the Shijing, his supplementation of earlier commentaries, and his treatment of rhyme.
    • CBDBWang Fuzhi (65721)The works list includes Shangshu yinyi, Shujing baisu, Shijing baisu, Shijing yeyun bian, and Shijing kaoyi.
  16. [16] Poetics His poetics treated poetry as expressing the will and conveying emotions and dispositions, regarded fu as a poetic form, and recorded nearly forty years of study.
    • Souyun王夫之 (56714)His preface states that poetry expresses the will and conveys emotions and dispositions, regards fu as one kind of poetry, and says that he had studied poetry for nearly forty years.
  17. [17] Classical and Neo-Confucian works The works list includes the cited works on the Changes, Zhang Zai, the Shangshu, the Four Books, the Chunqiu, and the Shijing.
    • CBDBWang Fuzhi (65721)The works entries contain Zhouyi baisu, Zhangzi Zhengmeng zhu, Shangshu yinyi, Shujing baisu, Chunqiu baisu, Chunqiu jia shuo, and Shijing baisu.
    • Souyun王夫之 (56714)The biographies directly mention Zhengmeng zhu, Zhouyi baisu, Shujing baisu, Shijing baisu, Chunqiu baisu, and Chunqiu jia shuo.
  18. [18] Additional classical works The works list also contains the eight additional classical titles named in the article.
    • CBDBWang Fuzhi (65721)The works entries list the eight classical titles named in the article.
  19. [19] Philosophical and historical works The philosophical, historical, and intellectual works named here are present in the works list and biographical overview.
    • CBDBWang Fuzhi (65721)The works entries contain Laozi yan, Zhuangzi jie, Zhuangzi tong, Huang shu, E meng, and Du Tongjian lun.
    • Souyun王夫之 (56714)The overview directly names Huang shu, E meng, and Du Tongjian lun among his writings.
  20. [20] Literary and ci works The literary and ci titles, including the collective title Jiangzhai ci, are listed in the works records and biography.
    • CBDBWang Fuzhi (65721)The works entries contain Xitang yongri xulun, Jiangzhai shiji, Gudao chuji, Gudao erji, and Xiaoxiang yuan ci.
    • Souyun王夫之 (56714)The biography names Xitang yongri xulun, Shiyi, Jiangzhai wenji, Jiangzhai shiji, Gudao chuji, the second collection, and Xiaoxiang yuan ci, and says that the ci collections are collectively called Jiangzhai ci.
  21. [21] Transmission and quantity The Chuanshan yishu publication history runs from an initial Daoguang engraving through a Tongzhi complete edition and later additions to 358 juan; another passage describes nearly one hundred works in various genres.
    • Souyun王夫之 (56714)The overview gives the Daoguang engraving, Tongzhi complete edition, later additions, and total of 358 juan; the later biographical passage describes nearly one hundred works in various genres.
  22. [22] Later reception Later writers grouped him with Gu Yanwu and Huang Zongxi as the Three Great Confucians of the Early Qing, and another biography states that he was enshrined in the Confucian temple.
    • Souyun王夫之 (56714)The biographical passages state that he was enshrined in the Confucian temple and that later writers grouped him with Gu Yanwu and Huang Zongxi as the Three Great Confucians of the Early Qing.