Abstract

This article discusses how to Dai redefine the concept of management, and criticized the theory of neo-Confucian system, indicating the time to address the ills of the Dai and the solution to the problem of reconstruction of resorting to the significance of philosophical theories. This article points out, is that reality Dai successful operation of discourse activity definition of the concept of value received control mode, then Heaven, science, nature, life, love, talent, desire, gas and other human concepts are soon to control the operation of the practice Its up to the state as reasons for the goodness of the completed, management concepts and intrinsic gas Yue He is a, Dai and as a criticism of Neo-thinking nature and temperament to the fate of two sub-human, and to heaven For two sub-arguments and the wishes of the two that are outside of its humanity and justice officials were. I believe that Neo is in the discussion of the general principles of management concepts as abstract definition of the problem, not outside the human that the lack of justice. Dai said that the Neo-Lu Wang chosen by Buddha Zhenzai, vacuum all saying the words to this logic, and with reason enough for foreign or already finished without having to make effort, this really is the ontological question and the issue of full body effort gap caused by the criticism. This paper describes the idea of critical interpretation of Dai Zhen, Lu Wang and Neo-Confucian view of maintenance as the goal, a detailed description. This paper is intended to discuss how Dai Zhen criticizes the theory system of Song-Ming Confucianism by redefining the concept of Li and then to explain what significance Dai Zhen appeals to for reconstructing the philosophical theory as a solution for the initial purpose of removing current maladies. This paper shows that Dai Zhen sums up the modes of defining the concept of value with the practical and effective theoretical process, and therefore the concepts such as Tian-Dao, Li, Xing, Ming, Qing, Cai, Yu, Qi, etc. are all under the control of humane practice, achieving the state of Li so as to perfect good nature. Dai Zhen hence maintains the monism for the concept of Li and the theory of Qi as a means to criticize the dualism for human nature divided the nature of Tian-Ming from that of Qi-Zhi as well as the dualism for Li and Yu divided Tian-Li from Ren-Yu, which are approved by Cheng Yi and Zhu Xi who emphasize Tian-Li rather than Ren-Xing. The author of the paper however holds that what Cheng Yi and Zhu Xi concentrate on is the abstract definition of the concept of Li as the universal principle so there is no defect in emphasizing Tian-Li rather than Ren-Xing. Dai Zhen considers that Chen Yi, Zhu Xi, Lu Jiuyuan and Wang Yang-Ming's theories of Li were transformed from " Zeng-Zai " and" Zeng-Kong " found in Daoism and Buddhism so as to completely satisfy with Li and ignore cultivation of the mind in practice. As a matter of fact, Dai Zhen's critique stems from taking apart the problem between ontology and ontological cultivation of the mind in practice. This paper would focus on the analysis of the development of Dai Zhen's critical thinking and a thorough investigation for defending Chen-Zhu-Lu-Wang's Confucianism.