Please wait a minute...

Frontiers of Philosophy in China

Front. Philos. China    2020, Vol. 15 Issue (1) : 93-121
A Neo-Confucian Criticism of Daoism: Wang Fuzhi’s Contradictory Remarks on the Laozi
TAN Mingran()
Center for Zhouyi and Ancient Chinese Philosophy, School of Philosophy and Social Development, Shandong University, Jinan 250100, China
Download: PDF(379 KB)  
Export: BibTeX | EndNote | Reference Manager | ProCite | RefWorks

Based on Zhu Xi’s statement that Laozi’s teachings were very cruel, Wang Fuzhi condemned Laozi as a crafty, petty person in his Confucian commentaries. Yet, he had to understand the Laozi or Daodejing sympathetically when he commented on it in Laozi Yan老子衍 (Extended Commentary on the Laozi). As a result, he showed inconsistency in his criticism and evaluation of the author. Some scholars have noted this problem but have not shed ink analyzing it. This essay finds that Wang Fuzhi’s ambiguous attitude toward Laozi results from his Confucian prejudice against other schools and his failure to grasp the breadth and depth of Laozi’s thought. From the perspective of Heaven, Laozi promoted accommodation and non-interference in self-cultivation and governance, summed up by the maxim that “the sage manages affairs without deliberation, and spreads teachings without words.” In contrast, Wang Fuzhi stuck to the distinction between Confucianism and Daoism, and tried to use humanity and ritual propriety to supplement that which Heaven does not provide; as such, he criticized Laozi as crafty and irresponsible. Wang Fuzhi’s criticism neither hits the mark regarding Laozi’s weakness nor maintains a concordance with his earlier sympathetic appraisal in Laozi Yan; the reason for this is that Wang Fuzhi could not fully grasp Laozi’s thought from a Confucian and anthropocentric perspective.

Keywords Laozi      Wang Fuzhi      Laozi Yan     
Issue Date: 31 March 2020
 Cite this article:   
TAN Mingran. A Neo-Confucian Criticism of Daoism: Wang Fuzhi’s Contradictory Remarks on the Laozi[J]. Front. Philos. China, 2020, 15(1): 93-121.
E-mail this article
E-mail Alert
Articles by authors
TAN Mingran
Related articles from Frontiers Journals
[1] CUI Xiaojiao. Paradoxes in the Textual Development of the Laozi: A Closer Examination of Chapters Eight and Twenty-Four[J]. Front. Philos. China, 2017, 12(3): 393-407.
[2] ZHANG Weiwen. The Philosophy of “Naturalness” in the Laozi and Its Value For Contemporary Society[J]. Front. Philos. China, 2017, 12(3): 340-357.
[3] Thomas Michael, CHEN Yazhou. Approaching Laozi : Comparing a Syncretic Reading to a Synthetic One[J]. Front. Philos. China, 2017, 12(1): 10-25.
[4] Franklin Perkins. The Laozi and the Cosmogonic Turn in Classical Chinese Philosophy[J]. Front. Philos. China, 2016, 11(2): 185-205.
[5] NIE Minli. Yin and Yang , and the Hot and the Cold[J]. Front. Philos. China, 2016, 11(1): 73-87.
[6] GUO Yi. The Origin and Differentiation of the Theories of Human Nature in Pre-Qin China[J]. Front. Philos. China, 2015, 10(2): 212-238.
[7] HAO Changchi. Lao-Zhuang and Augustine on the Issue of Suspension in the Philosophy of Religion[J]. Front Phil Chin, 2011, 6(1): 75-99.
[8] LI Ruohui. On Laozi’s Dao—An Attempt to Make Philosophy Speak Chinese[J]. Front Phil Chin, 2011, 6(1): 1-19.
[9] Chen Bo. The debate on the yan–yi relation in Chinese philosophy: reconstruction and comments[J]. Front. Philos. China, 2006, 1(4): 539-560.
Full text