DAI ZHEN
(1723–1777)

Dai Zhen, styled Dongyuan, was a critical-minded neo-Confucian in the Qing period. He is noted as a critic of neo-Confucianism of the Song (960–1279) and Ming (1368–1644) periods and made original contributions to the critical exposition of the philosophy of Mencius (c. 371–c. 289 BCE). Even though not known as a philosopher in his own time, his work in neo-Confucian criticism and exposition received more attention after Hu Shi wrote about his philosophy in the 1930s.

Dai Zhen was born in the Huizhou area of Anhui Province at a place known as Longfu (Tunxi) of Xiuling County. Although Huizhou was prosperous and produced outstanding academic talents, Dai Zhen, coming from a poor family with no academic traditions, received no good formal schooling. His success as a scholar derived from his own dedication to self-study.

Dai Zhen wrote Yuan shan (Inquiry into Goodness ), his first philosophical treatise, from age 33 to age 41. With this work as a foundation, Dai Zhen then introduced quotations from the classics to support his philosophical points, and this later work, together with Yuan shan, became Xuyan (Prefatory words). Consolidating and concentrating on Mengzi (The book of Mencius), he sorted out and expanded Xuyan into a philosophical commentary on the key notions of Mengzi, producing "Mengzi" ziyi shuzheng (Commentary on the meanings of terms in Mengzi ). This was his last work, which he completed at age 44.

Although Dai Zhen strongly objected to the abstract use of principles (li ), he did not deny the importance of reason when applied correctly to concrete matters. But how does one acquire an understanding of reason and principle? The answer is twofold: by correctly reading the classical texts on which doctrines of moral reasoning are based and by clearly reflecting on what reason and principle concretely signify. One must first authenticate the classical texts and semantically and philologically determine their meaning. Only then can one correctly read and interpret them. In this sense textual criticism is highly relevant to understanding the principles and moral reasoning embodied in the texts of the classical philosophers.

The usefulness of textual criticism for understanding reasons and principles is, of course, no explanation of the rise of textual criticism in the Qing period. Most well-known textual critics were not interested in discovering or rediscovering the principles and moral reasoning of the classical texts. But for Dai Zhen, textual criticism is essential for such discovery. He wrote, "The ultimate idea of the classics is the Way. We use words [ci ] to understand the Way. We use the linguistic study of the text [xiaoxue wenzi ] to understand the words. From such study we come to understand the discourse, from the discourse we come to understand the mind and intent of the ancient sages" (1995, p. 378). Hence, for Dai Zhen, the purpose of textual criticism of a classic is to retrieve the original meaning of the text. On this basis one can then come to understand the moral reasoning and principles behind the texts.

Dai Zhen was perhaps the first modern Chinese scholar to formulate a textual hermeneutics that combines historical linguistics with philosophical reflection for reading classical texts. He was also one of the earliest pioneers in philosophical hermeneutics in the whole world.

Another important philosophical contribution of Dai Zhen's was his objection to separating reason from feelings and desires in Song and Ming neo-Confucianism and hence his stress on understanding in terms of human feelings and desires. This position came from his deep appreciation of the naturalistic cosmology of the Yijing (Book of changes), where he found sources of human nature and human reason. He took the productivity of life (shengsheng ) as the most basic fact of reality. The purpose of this productivity gives purpose to the interplay of yin and yang and is called the Way, he explained. This interplay results in the unceasing transformation of life and the ordering of things (tiaoli ) in heaven and on earth. From the productivity of life and the ordering of things Dai Zhen derives the virtues of humanity (ren ) and moral reason (yi ), which he regards as inherent in these two processes.

Bibliography

works by dai zhen

Tai Chên's "Inquiry into Goodness." Translated by Chung-ying Cheng. Honolulu, HI: East-West Center Press, 1968.

Dai Zhen wenji. Beijing: Zhonghua shuju, 1980.

Dai Dongyuan quanji. Beijing: Qinghua daxue chubanshe, 1993.

"Gujing jie Gou Chen xu." In Dai Zhen quanshu. Vol. 6. Hefei, China: Huangshan shushe, 1995.

works on dai zhen

Hu Shi. Dai Dongyuan de zhexue. Taipei: Yuanliu chuban gongsi, 1968.

Torbjoern Loden. "Dai Zhen's Evidential Commentary on the Meaning of the Words of Mencius." Bulletin of the Museum of Far Eastern Antiquities 60 (1988): 165–313.

Yu Yingshi. On Dai Dongyuan and Zhang Xuecheng. Hong Kong, 1976.

Chung-ying Cheng (2005)

Dai Zhen (1723–1777)

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