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王夫之将乾所代表的主动性、根源性、健顺一体性与“道”会通起来,旨在建立一个健动、主有的本体,反对佛老的虚空、阴柔。在对“元亨利贞”的发挥中,着力树立“四德可德,而智不可德”的理论,以此反对孤明、巧慧、重智轻德的世风。强调乾的普利万物的性格,把它作为天道固有的生生之几的自然贯彻,以此反对功利主义。这些阐释面向是王夫之总结明亡教训,重建健动笃实的中国文化这一意向的鲜明体现。
The principle of initiative, origin, healthy integration and “Taoism”, as represented by Wang Fuzhi, will lead to the establishment of a vigorous and dominant noumenon against the void and femininity of Buddhism. In the exertion of “Yuanheng Li Zhen”, efforts have been made to establish the theory of “four virtues can be virtuous, but not wise” in order to oppose the worldly ethics of isolation, cleverness, and wisdom. Emphasize the character of the dried Puli and regard it as the natural fulfillment of the inherent life and death of heaven, in opposition to utilitarianism. These interpretations are the obvious manifestation of Wang Fu-zhi’s intention to sum up the lesson of Ming and end of life, and to rebuild the betrothed Chinese culture.