王船山于程朱对张载"形溃反原"论批判之辨正OACHSSCD

The debate centered on the theory of"disintegration of form and return to origin"constitutes a significant confrontation between Neo-Confucianism(Lixue)and the Philosophy of Material Force(Qixue).The Cheng brothers and Zhu Xi contended that Zhang Zai's theory not only misinterpreted the generative pattern of heaven and earth but also bore a suspicious resemblance to Buddhist doctrines.From three dimensions—the operational model,the structure of principle(li)and material force(qi),and the ul-timate value—they criticized the theory,arguing that once qi disperses,it is utterly extinguished,and that the metaphysical li is the source of the continuous generation of physical qi.Dissatisfied with the Cheng-Zhu interpretive framework that prioritized li over qi,Wang Chuanshan re-established the ontological status of qi through the notion of the"inseparability of li and qi",thereby refuting the Cheng-Zhu criticisms point by point.He asserted that"being and non-being"and"generation and extinction"are merely superficial phenomena,whose essence lies in the contraction,expansion,aggregation,and dispersion of qi.Since li and qi are non-dual,both qi and li(inherent nature,xing)endure perpetually without perishing;hence,"disinte-gration of form and return to origin"is not equivalent to Buddhist reincarnation.Wang emphasized that Zhang Zai's theory aimed to"uphold life and death to fulfill the human way",serving to refute Buddhism and rectify the human mind.Wang Chuanshan's rectification of the Cheng-Zhu critique was not merely a vindication of Zhang Zai but also an advancement and refinement of the Qixue system.It addressed the shortcomings of Lixue in transcending life and death and settling human destiny,thereby strengthening the theoretical foundation for implementing the human way.