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WANG CHONG, TRUTH, AND QUASI-PLURALISM
Full text linkIn (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification
Pourquoi Wang Chong critique-t-il Confucius ?
No full textNicolas Zufferey : Why Does Wang Chong Criticize Confiicius ?
The Han thinker Wang Chong (27-97 ?) was often labelled a "heterodox" thinker, especially because of chapter 28 of his Lunheng, "Wen Kong" (Questions to Confiicius), in which he criticizes the Master. In other parts of the Lunheng, however, Wang Chong venerates Confucius ; furthermore, the spirit of the "Wen Kong" is strictly Confucianist in its inspiration. Besides, Wang Chong sees himself as a ru, a literatus, therefore binding himself to the Confucian tradition. As a matter of fact, the "Wen Kong" is not so much a repudiation of Confiicius or of Confucianism as a stricture on the docility and conformism of Han dynasty scholars : Wang Chong finds fault with Confucius in order to show that the greatest Sages themselves can make mistakes, and therefore that the ideas of the ancient models must not be accepted blindly. If Wang Chong takes Confucius as his target, it is because Confucius, the greatest of all Sages, befits particularly well this purpose. This is but another instance of Wang Chong's rhetorical adaptability in the Lunheng. In conclusion, we can say that the importance of the "Wen Kong" was at the same time overestimated and underestimated : overestimated because the censure of Confucius in this text is rather superficial and in no way a rejection of Confucianism ; and underestimated because Wang Chong's will of emancipating his contemporary fellows from the authority of tradition is quite unique in ancient China.Nicolas Zufferey : Pourquoi Wang Chong critique-t-il Confucius ?
Le penseur Wang Chong (27-97 ?) fut souvent considéré comme hétérodoxe, voire anti-confucianiste, notamment à cause des critiques qu'il adresse à Confucius dans le «Wen Kong» (Questions à Confucius), chapitre 28 du Lunheng. Pourtant, dans le reste de cet ouvrage, Wang Chong admire Confiicius ; les critiques qu'il lui adresse dans le «Wen Kong» sont d'ailleurs elles-mêmes d'inspiration confucianiste. Wang Chong se considère lui-même comme un ru, un lettré-fonctionnaire, et se rattache ainsi, au moins de manière lâche, à la tradition confucianiste. Le «Wen Kong» doit en réalité moins se comprendre comme une critique de Confiicius que comme une attaque contre la docilité des lettrés de l'époque Han : en montrant que le Maître a commis des erreurs, Wang Chong veut indiquer que même les plus grands sages peuvent se tromper, que, dès lors, nul ne doit accepter leurs idées sans esprit critique. Si Wang Chong s'en prend à Confiicius, qu'il respecte par ailleurs, c'est parce que ce dernier, le plus grand parmi les sages, convient particulièrement bien à sa démonstration. Ce n'est là qu'une des nombreuses manifestations du sens de l'adaptation dont fait volontiers preuve Wang Chong dans son œuvre. L'importance du «Wen Kong» a donc été à la fois surestimée et sous-estimée : surestimée, parce que ce texte ne suffit pas, et de loin, à faire de Wang Chong un penseur anti-confucianiste ; sous-estimée, parce que la volonté de Wang Chong de s'émanciper des grands modèles du passé est tout à fait remarquable.Zufferey Nicolas. Pourquoi Wang Chong critique-t-il Confucius ?. In: Études chinoises, vol. 14, n°1, Printemps 1995. pp. 25-54
Wang Chong "Lun heng" xin tan =: Reinvestigation on Lunheng of Wang Chong
No full textM.Phil.Lunheng（論衡） is the only extant work from Wang Chong（王充 27-100）, renowned Eastern Han philosopher, in the contemporary society. In the autobiography Ziji（自紀）,Wang Chong portrayed it as a book written due to his “dissatisfaction with the many deceitful books and popular literature devoid of veracity and （傷偽書俗文多不實誠）. Consequently, Lunheng has been generally interpreted as a work that embodies the spirit of “criticism on fictions and （疾虛妄） in various academic fields. On the other hand, Wang Chong has become a significant representative in philosophical history of Han with his acclaimed status as a realist evincing an avid interest in the criticism to falsehood and pursuit of truth. However, the assumption of such writing aspiration proves to be inadequate to the interpretation of the text, for there are considerable contents unrelated to “criticism on fictions and falsehood” in Lunheng. Second, plenty of debates and discussions in Lunheng suggest that Wang Chong lacks actual concerns for reason and truth. To a certain extent, such discourses even reveal the opposite of such readiness. In view of the doubts regarding this persisting premise, the present impartial discourse of Wang Chong’s thoughts and his historical image is thus challenged and awaits vigorous reinvestigation.This thesis attempts to carry out such reinvestigation and mainly involves four chapters. The first chapter begins with the reappraisal of the study of Wang Chong’s social stratum as its approach, hoping to discover the emotional foundation that the writing rests on and the basic concerns of Wang Chong as a scholar and a minor government official. The second chapter revolves around the articles related to “criticism on fictions and falsehood”, targeting at the inspection of the modus of the criticism in Lunheng, as well as the Wang Chong’s writing intention and values refracted from it. The third chapter centers on the last seven chapters of Lunheng, in which they reflect the ultimate ambition and related contestations with traditional Confucianist values of the author. The fourth and final chapter investigates the source of credibility that underlies the criticism and thought of Wang Chong, so as to reveal the gist of its philosophical characteristics and historical meaning. This thesis aims to establish a new and consistent interpretation for Lunheng, present an objective picture of Wang Chong’s thoughts, and give a proper evaluation to its importance.《論衡》是東漢王充（27-100）惟一傳世著作，據全書總序〈自紀〉篇所述，《論衡》是因為「傷偽書俗文多不實誠」而撰作，〈佚文〉篇又謂「《論衡》篇以十數，亦一言也，曰『疾虛妄』」。故此《論衡》歷來多以「疾虛妄」為宗旨的著作定位進入各個範疇的研究領域，王充亦以一位考實辨虛的務實學者之身分成為漢代思想史上重要的哲人代表。然而細審文本，書中固然有不少與「疾虛妄」無關的篇章，王充的議論亦呈現了對於事理、事實並無真切關懷的現象，部分論述甚至與所謂「疾虛妄」的思想宗旨背道而馳。準此，「疾虛妄」能否概括《論衡》一書的宗旨而由此而來有關王充其人及其《論衡》思想的研究，乃至於其歷史定位的結論就有亟待重探的必要了。本文之撰，旨在重探王充著述《論衡》的真正動機及其反映的思想特色，全文分為四個主要章節。第一章由王充的社會階層切入以展開討論，通過考察書中反映其士、吏的身分之視域以考見王充撰作的緣起。第二章進一步剖析《論衡》「疾虛妄」作品的形式特點與其所能說明的著述動機及價值取態。第三章聚焦探討全書最後七篇作品，以揭示王充著書的終極關懷及其與傳統儒家思想的矛盾與張力。第四章考察王充在書中實現其終極關懷時，其論述與思考背後的價值根據，並藉此抉發王充思想的時代特徵與意義。本文期望通過對《論衡》文本的細讀、爬疏，組織一個新的、貫通全書的詮釋方式，藉以更客觀地呈現王充真實的思想面貌，並對王充其人及其書予以適切的歷史評價。陳子星."2020年4月".Parallel title from English abstract.Thesis M.Phil. Chinese University of Hong Kong 2020.Includes bibliographical references (leaves 282-294).Abstract also in English.Title from PDF title page (viewed on March 2, 2022).Chen Zixing
Wang Chong and Lun Heng ：The Versatile Person and Great Achievement in History of Chinese Archives
No full text王充两度担任文书档案官员,在他两次任职的离职期间,撰写了84篇20余万言的《论衡》。王充高尚的品德、卓越的见识、渊博的学问、非凡的写作才华,能给从事文书档案史学工作的人们诸多启示。Wang Chong acted as a secretarial document official twice. Wang Chong completed Lun Heng which contains 84 chapters and more lofty character, excellent insight, profound knowledge and give much enlightenment to the people who engaged in the extraordinary history study During the time he left the post, than 200 thousand words. And the writing talent of Wang Chong can of archives
Doctoral journeys-beyond the Doctorate:Sin-Wang Chong (Part 1)
No full textThis article presents insights from an interview with Sin-Wang Chong, focusing on his doctoral journey and the formative experiences that shaped his development as a researcher, drawing on materials reported in Imanishi (2025a, 2025b; 2025c). By tracing his pathway, including early teaching experiences, his transition into educational research, and the challenges of completing a PhD by publication, the article offers reflections relevant to practitioner-researchers and doctoral students. A follow-up article (Part 2) will examine his professional journey in greater depth
La notion de destin selon Wang Chong et l'idée critique à l'époque des Han orientaux
No full textChalier Agnès. La notion de destin selon Wang Chong et l'idée critique à l'époque des Han orientaux. In: École pratique des hautes études, Section des sciences religieuses. Annuaire. Tome 101, 1992-1993. 1992. pp. 443-445
Exploring the Rational and Supernatural: Wang Chong’s Critical Analysis of Ghosts and Deities in Han Dynasty Customs
No full textThis paper examines the critical perspectives of scholars during the Han Dynasty on customs and beliefs related to ghosts and deities. Focusing on Wang Chong as an example, it explores the naturalistic explanations of life and death, the concept of ghosts and deities, and the associated customs of funerals, sacrifices, and taboos. Wang Chong’s criticisms focused on the core ideologies that underpinned funeral practices, sacrifices, and taboos and attempted to undermine the essence of these traditional customs. By reinterpreting funeral practices, sacrifices, and taboos from a ritualistic perspective that emphasized the social function rather than their supernatural implications, Wang Chong aimed to reconcile local tradition with rationality and promote a more profound understanding of the world. His approach, though complex and at times seemingly contradictory, holds an important position among the intellectual critiques of customs and beliefs during the Han Dynasty, and it sheds light on the challenges faced by ancient Chinese scholars in navigating the intersections between rationality, morality, and religion
The Life and Literature of Wang Chong
Full text linkWang Chong（王充）’s fatalism assumes a purposeful nature while denying the heavenly
existence of transcendentalism and mysteriousness. Alternatively, as a result of the workings
of nature having been overly emphasized, Wang flatly rejects the efforts made by man and a
lot of scholars have negatively perceived his works which has resulted in his position having
being retreated from the history of thought. One aspect to Wang’s fatalism does certainly
negate man’s independence and individuality although this thesis instead proposes that
Wang’s fatalism strongly recognised man’s individuality. Namely, that Wang’s worldview was
dominated by chance and that his idea of fatalism is tinged with a two-sided nature of
inevitability and coincidence. Further, in respect to inevitability, strong hints of coincidence
exist. Mankind is placed in a world of contingency beyond that of disinterested idleness and
I would like to point out that Wang strongly emphasized man’s need to achieve his moral
objectives.〔査読有り〕の原著論文departmental bulletin pape
The Heaven and Human of Wang Chong
Full text linkThe purpose of this study is to examine how Wang Chou viewed the ideology of heaven and
man through the criticism of his thought. Traditionally, Wang Chong was overly emphasized
as a materialist and as a result, there were some aspects that were difficult to acknowledge
and discriminate against. This resulted in Wang’s thought exhibiting certain limitations or
weaknesses. This study aims to reconsider the biases as mentioned above by not focusing on
the conflicts between the material and spiritual, scientific and superstitious but from the
ideological aspects of Confucius and Taoist thought. It is common for Confucianists’ views on
ideologies of heaven and man as well as views on a virtuous government to think that the
frequency of natural disasters and the effects it has on disrupting society are the result of
indiscretion and lack of virtue of the rulers as well as the excessive slandering made by the
wise rulers at the time. Wang Chou thought that the evaluation of the rulers during Han
dynasty was unfair and as a result, developed a new ideology of heaven and man labeled as
“National Order” to replace the traditional ideology of heaven and man. As a result of the
integration of ideologies of Confucianism and Taoism, it can be said that a new ideology of
governance was established.departmental bulletin pape
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