Dai Zhen

Born January 19, 1723 in Syunine Anhui Province. Came from a family Deli. In 1773 participated in the drafting of a set of classical literature Si Ku Quan Shu (Complete Collection of all the books on the four sections). In 1775 for academic achievements without exams (which are six times unsuccessfully tried to pass) received the highest degree - Jinsha and the title of academician Hanlinskoy Academy. Died July 1, 1777 in Beijing. Develop a methodology '[philological] evidence-based research' (Cao Ju), basing explication of ideas on the analysis of expressing their terms. Dai Zhen expounded his views in the textual commentaries on Confucian classics, . opposition to the distorted, . his opinion, . Taoist-Buddhist influences comments prior Confucians (Cheng [brothers] - Chu [C] Schools, . Lou [Juan] - Wang [Yangming] School),
. Main philosophical works Dai Zhen - The meaning of the words 'Mencius' in the notes and certificates (Meng-tzu tzu cheng and Shu) and appeal to the beginning of good (Yuan shan).
The main trend of the theoretical constructs Dai Zhen - the desire to harmonize the most common conceptual oppositions as a reflection of the universal and harmonious integrity of the world. Coming from Si Qi Zhuang (Zhou and commented part) and a fundamental opposition to Neo-Confucianism 'nadformennogo' (syn er shang) dao 'podformennym' (syn yar Xia) 'guns' (tsi2) he interpreted as a temporary, . not substantial difference between single states 'air' (tsi1): on the one hand, . constantly changing, . 'generative generation' (sheng sheng) under the laws of the forces of yin and yang 'five elements' (y sin1) and, . the other - already formulated a set of specific sustainable things,
. Dai Zhen justified the inclusion of 'five elements' in the concept of 'dao' definition of the latter term, . having a lexical meaning 'path, . road ', . with etymological component of the character 'dao' - a graphic element (in a different spelling - independent of the character) 'sin3' ( 'Movement', . 'action', . 'behavior'), . included in the phrase 'at sin1' (Meng-tzu tzu and Shu Zheng, . chuan 2),
. '[Individual] nature' (sin1) every thing, . by Dai Zhen, . 'natural' (Zi Ran) and defined 'good' (shan), . which is generated by the 'humanity' (zhen2), . ordering of 'decency' (li2) and will stabilize 'should be fairly' (w1),
. Cosmological 'good' is manifested in the form of dao, 'grace' ( 'dobrodeteli'-de1) and' principles' (li1), and anthropological - in the form of 'predestination' (min1), '[an individual] of nature' and 'abilities' ( tsai) (Yuan Tao, chuan 1).

Dai Zhen opposed canonized Neo-Confucianism during the rule of the Sung dynasty (960-1279) opposing 'principles' 'feelings' (tsin2) and 'desires' (yu), arguing that the 'principles' are inseparable from the 'feelings' and 'desires'.

'Principle' - the unchanging, that is specific to the 'personal nature' of every person and every thing, the supreme object of knowledge. Unlike previous neokonfutsiantsev Dai Zhen believed that the 'principles' does not explicitly present in the human psyche - 'heart' (sin1), as revealed through in-depth analysis. Ability of people to knowledge, according to Dai Zhen vary like the fires of varying intensity luminescence, these differences are partly offset by training. Dai Zhen argued the priority of empirical-analytic approach as in knowledge and in practice.

Not very popular at the time the works of Dai Zhen led to his interest in the 20., Coincided with the scientistic interpretation umopostroeniyam large part of Chinese intellectuals.