The emperor came very suddenly.
What he said also seemed very abrupt.
But neither Xue Yingqi nor Wang Ji had anything to say.
Neither was he dumbfounded as Wang Shizhen had expected, nor was he making things difficult for the emperor and forcing himself to prove himself, as in the storybook.
Several people quickly calmed down their surprised expressions and looked at the emperor quietly in unison.
After Qian Dehong was silent for a moment, he laughed at himself and praised: "Your Majesty is indeed a holy king! A good holy king who is a saint inside and a king outside!"
Not only did Zhu Yijun not show off, but he humbled himself again and said: "What the student is sitting on is not a dragon chair, but a low chair. If you think highly of it, you might as well call me a layman."
Qian, Wang, Yuan, and Xue, together with Li Zhi and Wang Shizhen, stood up and saluted: "Changwei layman."
Different from the role-playing of "Taojun Zhenjun" and other ministers accompanying him, this "lay scholar" truly demonstrates Zhu Yijun's current status in Confucian classics.
Zhu Yijun responded implicitly: "I invite you, gentlemen."
Everyone took their seats.
Yuan Hongyu looked at the emperor curiously: "I haven't asked the layman yet, what is the title of that magnificent article just now?"
Zhu Yijun replied seriously: "You should not praise Yuan Gong Xiong's article, but his inferior work is a literature review called "Pure Reason and Practical Reason: A Brief View of the Confucian School."
Yuan Hongyu nodded when he heard the words, sipped the food carefully for a moment, and couldn't help nodding again and again.
His expression was reserved: "The lay scholar has done well in his studies."
Zhu Yijun smiled and said nothing.
Wang Ji's voice was slightly astringent, and he spoke slowly: "When I met Mr. Yuan, I was still lamenting the blooming of a hundred flowers. Now that I met the layman, I was already worried that I had lured a snake out of its hole."
He is now the man who carries the cauldron from Yangming’s postgraduate school.
It is believed that the essence of conscience is emptiness and silence. To realize this essence, we can only start from enlightenment, and all external efforts are redundant.
As the originator of the arrogant man who does whatever he wants, he doesn't have too many scruples when speaking.
He was deposed because his theory was not tolerated by Xia Yan.
Yan Shannong was framed and imprisoned for criticizing "dictatorship".
Liang Ruyuan advocated the practice of fellowship among teachers and friends to form a force, the so-called "party meeting", but he was repeatedly imprisoned and arrested.
Wang Ji was extremely alert to the emperor's sudden appearance.
Although a school does not die with the death of an individual, the emperor's attitude has an impact that cannot be ignored on the environment in which the school survives and develops.
Zhu Yijun shook his head when he heard this, and sincerely explained to Wang Ji: "How can the Confucian debate have room for secular power to interfere?"
Xue Yingqi on the side didn't know how Wang Ji's expression changed, so he interrupted at the right moment: "Only now will we know the origin of the title of today's meeting."
No wonder Wang Shizhen is so angry.
Dare to use the word "definition" as the title, it turns out that there is a living holy king standing behind you.
Wang Shizhen took over the words: "The ancients said that everything must have a beginning."
"At the beginning of the founding of Taoism, Zhang Hengqu established his true words to establish his mind for heaven and earth and his destiny for the people."
"What's the explanation?"
"Explore the origin of the poor world and understand the fundamentals of human existence."
"In this case, defining the scope of human nature and clarifying the perspective of understanding the outside world are naturally the first priority."
"With this as the title, doesn't it get straight to the point?"
Speaking of which.
It’s time to get to the point.
As the leader of the outline, Zhu Yijun was naturally conscientious and did not slack off in the slightest.
He added a little to the audience and explained: "The essence of human beings and the perspective of understanding the world seem to be two questions, but they actually point to the same question."
"Although the ontology of human beings refers to people, it does not mean people in the sense of flesh and blood, or in the individual sense, but rather the source of human consciousness - 'reason'."
"Therefore, the connotation of ontology does not lie in being centered on people or individuals, but rather in using one's own rationality as the basis for understanding the overall existence of heaven and earth, and in turn using this to distinguish one's own existence."
"Human beings exist independently of the world and yet exist within the world."
“So, let’s just talk about one point today.”
"Where will this Confucian dispute go?"
Several people on the stage listened to the emperor's talk, with expressions of amazement in their eyes.
Everyone in the audience was in disbelief. Now when they heard these words spoken by the emperor himself, most of them had complicated expressions on their faces.
Fortunately, the political literacy of this group of participants is well established, and no one dares to openly talk about this matter.
It was just a matter of familiarity, tacit exchange of glances.
Yuan Hongyu was silent for a moment, and was the first to take over the words: "The layman outlines and lists Cheng and Zhu as the origin of the kings of Lu. I will say it first. I assume there is no objection?"
As a direct successor of Neo-Confucianism, in terms of origin, Yuan Hongyu should indeed be the first.
Everyone naturally recognized it.
Yuan Hongyu returned the greeting sternly, and then said: "Zhu Xi, as the master of Taoism in the former Song Dynasty, has been criticized by this dynasty, which is really a pity."
"Yangming refutes Zhu Zi's 'investigation of things to achieve knowledge', which places too much emphasis on external principles and does not first base itself on conscience. This is a contempt for the 'noumenon'."
"As Chang Wei layman said just now, Yangming created the theory of mind with this, taking sex as the essence of human beings and conscience as the essence of human beings."
"What a shame, it's an overkill."
"Now, using Wang Longxi as the main stream, we take the four words "nothing outside the heart" to obliterate people's understanding of all things, and only take "self" and "I am the only one".
"Also take the four sentences of no good and no disgust, regard the mind as nothingness, and all cultivation efforts will hinder understanding."
"Morals, etiquette, laws, human relations, and consensus were all burned to the ground."
"Fantasy and unrealistic, using evil as beauty, confusing characters, and losing subject and object. This is a great absurdity in the world!"
"When it comes to rejecting others, we must first reject Wang Longxi's teachings."
Longxi refers to Wang Ji.
It can be said that this is the most influential and controversial guru.
It doesn’t talk about investigating things, it doesn’t talk about practice, it only talks about enlightenment.
In layman's terms, its proposition is just one sentence: "I don't want you to feel it, I want me to feel it."
It can be said that he is the first master in dispelling consensus and has an unparalleled status among certain specific groups.
But after being so popular for thirty years, it’s time for it to be backlashed.
It is normal to receive verbal and verbal criticism from fellow practitioners like this.
Qian Dehong was always angry with him because of this; Gu Xiancheng, a younger generation, unscrupulously criticized Wang Ji's teachings and Li Zhi's.
Now that the emperor said that he wanted to weed out the old and bring forth the new, Yuan Hongyu was also the first to drag Wang Ji out and beat him.
Wang Ji was very restrained, so he responded with a smile and motioned for Yuan Hongyu to continue.
"As for new ones..."
"The orthodoxy of the Wang sect is in Qianxu Mountain, and its great master said that the purpose of the study is mainly stated by Yangming in his later years, and it is honed in practice."
"The argument is based on 'nature has no body, and knowledge is the body; knowledge has no origin, and things are their true existence.' We strive to practice 'practical observation' in matters, so as to eliminate the 'qi restraint and material obstruction' in understanding."
"Li Zhuowu, a member of Wangmen's other sect, found a unique way and pioneered universal theories."
"It is based on the theory that "abstract heavenly principles are applied to people, and people understand the way through practice", advocating that people can understand the principles and adapt to the world's conditions.
"King Zhu also studied in Xue Fang Mountain and picked up two sentences, 'Everything is prepared for me, and everything is in my heart', and 'Studying things to understand the truth, predicting and then acting', and integrated them into two sentences."
"Integrate Zhu and Wang, focus on 'practice', practice it personally, and then pursue your original intention."
"Confucius said that the heart is the essence. Confucius said that knowledge comes from studying things."
"In this way, Qian Xushan, Li Zhuowu, and Xue Fangshan all ended up with Zhu Xi by different paths?"
"Zhi" refers to pushing to the extreme; knowing means "knowledge". Pushing my knowledge to the extreme means that I want to know everything. Ge means "to"; "wu" refers to things, and I want to know everything to the extreme. also."
"Ge and Zhi, things and knowledge, are not a certain thing or doctrine, but a whole existence in the ultimate sense, which is called principle."
"This is the unique essence of Zhu Zili."
"Different from Er Cheng, Zhu Zi focused on discovering the state of oneness between things and myself under the form of principles, that is, enabling people to achieve a one-to-one correspondence between things and myself under principles."
"Constructing the distinction between its ontology and externality, in order to realize the understanding of the self and the detachment of the self."
"This is what I just said about Yang Ming's overcorrection!"
"Now it seems that if you want to innovate and bring forth the new, you should focus on studying things to achieve knowledge!"
Retrospective is an essential skill for Confucianism, and its origin is often due to the situation in the world - when things are not going well, you will always use a certain time in the past as an argument. The fundamental reason is to use it as a basis for restructuring.
When rituals and music collapse, let’s talk about the system of the Three Emperors.
If the poetry world is not prosperous, then remember the prosperous Tang Dynasty.
When the study of Confucian classics falls into stagnation, it is also inevitable to rummage through the pile of old papers to find something.
Nowadays, the Xinxue is unruly and self-respected. The benefits of Neo-Confucianism naturally make people yearn for it.
In his later years, Qian Dehong turned around and broke with Wang Longxi, saying, "Our party will inevitably fail in learning, and the details will be polished, only then will we know that we are afraid of ourselves."
Xue Yingqi simply studied under Ouyang De and studied under Wang Shouren, then changed his school and studied under Lu Nan.
Li Zhi's current theory of universalism, which is simply based on the word practice, also stems from the origin of "studying things to gain knowledge".
Therefore, in Yuan Hongyu’s discussion.
Even if we innovate, we should use the theoretical results of Xinxue to supplement Neo-Confucianism, rather than continue to deduce Wang Yangming's theory.
Similarly, in these words, there is both Zhu Zi's Chen and Yuan Hongyu's newness.
In the concept of Ercheng - grid is the ultimate thing. Things are all things. Everything has its reason. When it comes to its reason, it is the grid of things.
The objects and knowledge here are two heterogeneous existences.
Yuan Hongyu completed a new interpretation of Zhu Xi's study of things and his knowledge through his description of Zhu Xi's study of things and the difference between them and Er Cheng, and reconstructed and unified them in the form of theory.
certainly.
It is not so easy to pass the test, otherwise there would be no need to debate scriptures.
As soon as he finished speaking, Li Zhi retorted directly: "What Mr. Yuan said is wrong."
"The layman Chang Wei just said the essence of it - Zhu Xi's principle is consistent and does not explain the relationship between things, but implicitly refers to a heterogeneous jump, finding a transcendent metaphysical basis for everything in the world."
“Zhu Zi’s essence is just contraction and refinement, and he treats it as ‘just principles’, that is, principles that ‘only exist but have no life’.”
"The moral meaning is to reduce killing, and the morality achieved by the heart's actions according to reason is the morality of others. It relies on the method of 'ontological analysis' to explain nature, which is not the original meaning of the pre-Qin Confucian school's talk about nature. This is also Its moral significance is to reduce killing."
"But my body and worldview are all breathing together and connected with each other."
"The two are completely different."
He paused: "Zhu Xi's principles are only for existence and are not as good as my theory of universality."
The emperor's argument just now was mentioned again by Li Zhi, and many people gave the emperor a vague look.
Zhu Yijun felt eyes falling on him, but his attention was not diverted from Yuan Hongyu.
As Li Zhi said.
Even if Yuan Hongyu reconstructed the study of things to achieve knowledge, he could not escape the fundamental problem of Zhu Xi's theory.
Zhu Xi's ontology is an objective and static principle and does not have the creative significance that an ontology should have.
Human beings can only act by understanding external "reasons" and can only survive under the morality of external others. Human beings themselves cannot carry out moral practice on the basis of entity ontology.
Therefore, Zhu Xi's principles can only be consistent with the world, but cannot realize the unique and unique detachment that distinguishes others - human freedom, the kingdom of freedom, etc., are all imported concepts. Nowadays, native metaphysical concepts are born , called detachment.
To put it simply, Zhu Xi's theory teaches people how to be what the outside world needs, but it cannot make people transcend themselves and eliminates people's spontaneity.
Li Zhi's theory of universalism originated from Wang Xue.
He first recognized his own transcendence, then extended it to others, and then abstracted the universal concept.
This is a difference in path and perspective.
Zhu Xi's principles are natural norms, while Li Zhi's principles are acquired practices.
Yuan Hongyu did not avoid this issue and responded generously.
"Zhu Xi's principle is also the principle of endless life."
"In "The Theory of Ren", Zhu Zi defined human beings by the heart of the creatures of heaven and earth, and believed that humans and all things have their own hearts. In other words, the essence of human beings comes from the heart of heaven and earth."
"Zhu Xi's ontology is naturally real and true, but it does not exist because of the outside or the object, and is opposed to heaven and earth. It is an integrated existence, an endless existence, and changes with the heaven and earth. Existence, the totality of its process, is the inherent reality of man's own existence."
The words just fell.
Xue Ying beat the flag and praised: "Mr. Yuan has made great achievements again."
Neo-Confucianism declined, and even Xue Yingqi had no choice but to devote himself to learning and start another school.
Unexpectedly, Yuan Hongyu, who mended Zhu Zi's work, would actually create something new, which is really rare.
This is the meaning of disciples and disciples.
Zhu Yijun saw that the young Gong students in the audience were confused, so he kindly concluded for Yuan Hongyu: "So Mr. Yuan thinks that Zhu Xi's cognitive practice and moral practice are proactive?"
When Yuan Hongyu heard this, he smacked the emperor's wording, and after understanding it, he nodded: "The principles of heaven are not empty and suspended, but rely on people's 'investigation of things to gain knowledge' to enrich them, or to 'praise the transformation and upbringing of heaven and earth'" ', The vitality of heaven and earth lies in human beings, and the vitality of human beings lies in the heart. The heart of heaven and earth cannot directly affect everything in the world, but must rely on the human heart."
"It can be seen that the human heart is not a passive containment of principles, but as Chang Wei layman said - in Zhu Xi's Neo-Confucianism, there is also a basis for autonomous understanding and moral practice."
"In terms of practical reason and pure reason."
"Isn't it Zhu Xi's theory that is the most comprehensive and comprehensive?"
…
Everyone in the audience could not help but be fascinated as they listened to the comings and goings of the people on the stage.
"Is Mr. Yuan joining forces with Mr. Li?" Li Sancai looked at Yuan Hongyu in surprise.
Sun Jigao shook his head and said solemnly: "It's not a merger, it's Yuan Gong who absorbed the prince's foundation with the backbone of Neo-Confucianism. Xue Gong's theory of human nature and Li Gong's practice pushed Zhu Zi's Neo-Confucianism out of the old."
"It's just like what Yangming did to Zhu Zi and Xiangshan Weng."
The two of them had a tacit agreement in the audience not to mention the emperor's affairs, and just discussed the matter as it happened.
Xiangshan Weng refers to Lu Jiuyuan.
Wang Yangming's original creation was based on the work of Lu Jiuyuan and Zhu Xi.
Zhou Ziyi corrected it at the right time: "It's better to repair it than to create it. If you give Mr. Yuan some more time, I'm afraid it can be completed."
The doctrinal perspective is most important.
Since Li Zhi began to spread "fallacies and heresies", although various schools of thought sneered at them, they were not at all ambiguous when it came to absorbing them.
Sun Jigao accepted the instruction.
Zhou Ziyi waved his hand very casually.
Of course, his heart was not at peace - from the moment the emperor sat down, he was destined to be unable to calm down.
Even this holy king has not said anything shocking now.
Just a few words are just a summary and induction.
It didn't seem to put any pressure on everyone in the museum.
but……
Just by looking at Yuan Hongyu's speech just now, we can see that at least five percent of his thoughts were taken away by the emperor.
A great scholar in this world actually took the initiative to jump into the cage built by the emperor!
The pressure in his heart must be beyond Zhou Ziyi's imagination.
Zhou Ziyi almost expressed his admiration for the emperor - the emperor's gesture was obviously just for judging, but no one could say anything wrong about it.
The emperor just sat on the stage, and Yuan Hongyu took the initiative to restate his own theory in the system of the emperor's summary for the sake of the orthodoxy of Neo-Confucianism.
After this incident, don't talk about the economic bureau where you work.
Even in the Hanlin Academy and the Ministry of Rites, how many people dare to use the Confucian attitude to criticize the emperor's principles of conduct as usual?
…
At this moment, it was Xue Yingqi who was discussing on the stage.
If we say that Yuan Hongyu stepped on Wang Ji and absorbed the teachings of Qian Dehong, Li Zhi, and Xue Yingqi.
Then Xue Yingqi followed Yuan Hongyu and Li Zhi, claiming to be orthodox in psychology and talking eloquently.
"The prince said that the thought of guarding against fear is a lively place where the secrets of heaven never rest."
"The prince also said that the principles of heaven are in the human heart, everlasting and present, and have no end or beginning; the principles of heaven are conscience."
"Yuan and Li Ergong's discussions always focus on external norms, which fails to transcend the ontology and uphold morality."
"Even though Mr. Yuan made some repairs and called Neo-Confucianism the endless life, it still lacks a kind of 'liveliness'."
"Even if Li Gong claims to be the unity of opposites, he still lacks a kind of 'freedom'."
"Or in the words of layman Chang Wei, practical rationality is naturally flawed and lacks this liveliness and freedom."
"Once a person's thoughts are activated, conscience will also be activated 'naturally' at the same time. The 'simultaneity' mentioned here means that there is no gap between conscience and thoughts, human heart and consciousness."
"Conscience must exist 'simultaneously', that is, 'naturally', in the entire process of human conscious activity. It does not mean that conscience must wait for or rely on human thoughts to be activated, and then go back to detect the right and wrong of thoughts.
Good and evil.”
"This is where innateness lies, or where pure reason lies."
“It is precisely because of this purity that human beings maintain their ‘transcendence’ towards all things.”
"Without this kind of detachment, people would be nothing more than a dead tree. Without this kind of detachment, a person's greatest pursuit would be like a mirror."
"If we abandon this innate detachment, no matter how much we 'observe things' or 'follow the world', we will still be unable to live beyond our own detachment, let alone become a saint."
“Therefore, we must start with the innate nature to bring forth the new from the old!”
Zhu Yijun listened quietly to these people's discussions.
But my heart is not at peace.
Today's Taoism is too urbanized and completely focused on "pure reason."
It’s not about studying things, nor is it about practice.
Just rely on deduction and enlightenment to become enlightened.
Even the most important part of logic is missing.
This is not a metaphysical issue - metaphysics itself, as the "law of laws", should actually guide the metaphysical, that is, the laws of all things.
But today's mind science, since the "mind has no external objects" came out, has completely severed the connection between inside and outside.
"The law of the law" has become "the detachment beyond the law".
Is it wrong for Xue Yingqi to maintain the detachment of human consciousness?
Actually it doesn't.
This is the only way for philosophy. The debate between reason and experience has been like this throughout the ages, both in China and in the West.
But the problem with Xue Yingqi, or the whole philosophy of mind, is that it is too fragmented.
In order to maintain this detachment, practice is completely ignored.
And Wang Ji is even more heavyweight...
He believes that there is no such thing as innate and acquired, and there is no such thing as right or wrong, good or evil, and everything is "self-enlightenment".
The reason why all things exist is because when you realize the Tao, you happen to be aware of it. In essence, it is still false and only exists because of "I".
Thinking like this, Zhu Yijun couldn't help but shake his head secretly as he watched Wang Ji talk.
"Being cautious about the slightest thought is not to impose a discipline on people's thoughts. Its purpose is precisely to restore the innate state of freedom and ease in people's hearts based on following the path."
"The starting point of the work of developing conscience is to 'understand the current thought'"
"If what Mr. Qian values ​​​​is self-discipline, then my teachings only talk about self-consciousness."
"Only those who have realized the essence of conscience are qualified to talk about self-consciousness. On the contrary, those who have not realized the essence of conscience can only use self-discipline as the law."
"The emptiness of conscience is too emptiness; the absence of conscience is the formlessness of too emptiness."
"There is no real body, no world, no mind is the way, and the mind knows things, all of which are non-attachments, no attachments, and no form."
"If you want to have a glimpse of this metaphysical realm, you must achieve a reversal in your mind, that is, act without discrimination. This requires removing the obscuration of consciousness."
"I understand, therefore I am."
"Therefore, it is no better to introduce the old and bring forth the new. I am the only one who exists."
The words just fell.
Li Zhi then shook his head: "Wang Longxi only used the theory of innate nature and acquired nature as the opposite, as if he was teaching people to abandon the acquired nature and go to the innate nature. This is a disease."
"It is too easy to regard innate learning, and only regard the Four Sentences as acquired knowledge, while ignoring its innate meaning of leading to conscience."
"It became a swing."
"But apart from these four things, he also only talked about conscience in other places. He often said that if faith and conscience are outdated, then so on."
"In the Four Beings that lead to good knowledge, one can reach the non-being, and then there will be no disease."
"What a contradiction!"
"The ultimate goal of realizing the innate essence is to implement the path of inner sage. With such contradictions, how can we achieve inner sage?"
Li Zhi severely criticized Wang Ji.
Then the last one opened his mouth to discuss.
"I think that since the rise of Taoism, we have only mentioned the word inner sage and never mentioned the outer king. Perhaps this is the key to bringing forth the new."
"The inner sage is the foundation of Confucianism's thousand-year tradition. The only end point of Taoism is the two words of Xing and Ming."
"This is the transcendence of the inner."
"And my external universality corresponds to it."
"..."
Li Zhi had just finished speaking.
He was directly refuted by Xue Yingqi.
Li Zhi naturally quarreled with each other.
Then, Yuan Hongyu and Wang Ji joined in, and the few people soon started arguing with red faces.
After a while, several people on the stage were already noisy.
Zhu Yijun watched this scene quietly.
Reason often wants to achieve detachment, but before detachment, mortals can still only look up in the world, so introducing various perspectives and principles to achieve this kind of detachment is the only way for mortals.
This is how Zhu Xi's investigation of things leads to knowledge, and this is how Wang Yangming's integration of knowledge and action was achieved.
Nowadays, Yuan Hongyu stitches subjective initiative into Neo-Confucianism, and Xue Yingqi insists on the detachment of consciousness, even more so.
Unfortunately, these preset perspectives and assumed principles based on rational needs cannot convince everyone.
Therefore, there are many disputes among many schools of thought.
If you see that the claims of both sides of the debate are well-founded, it will make people hesitate.
If people are disappointed with this dispute, they will move towards an attitude of indifference.
This is the biggest factor causing Taoism to lose its vitality and become corrupted.
Coincidentally, on the other side of the ocean, two hundred years later, they will also end up in the same situation - although one's philosophy is after physics, and the other's metaphysics is after ethics - unfortunately, the result is different. Here, after the aliens entered the country, Taoism lost the possibility of rebirth.
Today's Taoism needs to redefine its conclusions, conduct self-examination, and then get out of this dilemma.
This is what Zhu Yijun is now adding fuel to the fire.
Perhaps, what he thought was not necessarily right, but who told him to accept the bad luck of the country?
Zhu Yijun knocked on the armrest of the chair and made a slight sound.
"The true nature of Mr. Yuan lies in the laws of nature."
"The essence of Mr. Xue lies in conscience."
"The true nature of the prince is lost in nothingness."
"Li Gong's essence is abstract from the world."
Part of everyone's attention was reserved on the emperor.
As soon as the emperor spoke, everyone immediately stopped arguing.
His eyes flashed with surprise, and he waited quietly for the emperor to speak.
"What do I think is the essence of human beings?"
Zhu Yijun asked himself and answered: "It cares about knowing!"
Taoism is essentially "after ethics", but it only adopts a model of cognitive philosophy.
Even if it involves some epistemological issues, it is not to pursue "truth" in order to obtain knowledge consistent with the objective world, but only to seek some cosmological basis and cognitive justification for people's ethical behavior.
.
For Lao Tzu, the epistemology is limited to an intuitive observation that "can eliminate all mystical knowledge and make it flawless". As long as you rely on this kind of observation, you can "know the world without leaving home, see the way of heaven without peeking through the window", and directly attack the metaphysical world.
ontology.
When it comes to Zhu Xi, when he talks about "studying things to gain knowledge" and the so-called "kung fu" of "studying one thing today and another thing tomorrow", it is often misunderstood as epistemological empiricism. In fact, it has nothing to do with the knowledge of objective things.
, it’s just about learning how to “be a human being” in the ethical system of king, minister, father and son by treating others.
This is even more true when it comes to Yangming's theory of the unity of knowledge and action, which means he has abandoned epistemology and gone straight to spiritual enlightenment.
After ethics, we need to move closer to philosophy, and the most direct relationship lies in epistemology.
so.
Taoism needs to be redeveloped epistemologically.
Then from ethics, we slowly move towards a true philosophy.
Zhu Yijun repeated again: "It's about understanding! Understanding the cause and effect of things is the most transcendent nature of human beings."
"As Mr. Xue said, when the stone becomes hot, we realize that it is the sun's rays."
"As the prince said, everything is reflected in the heart, separated by only me."
Everyone looked at the emperor quietly.
"The essence of human beings manifests itself through understanding; it is related to external objects through understanding and is accessible; pure reason exists through understanding; practical experience is reflected through understanding."
"The cause and effect that distinguishes me from the world is the essence of 'I'."
"The cause and effect of all things is the most fundamental way to become an inner saint and an outer king."
“Relying on purity and cultivating experience into ‘knowledge’ is the most direct manifestation of cause and effect.”
"Self and the world, innate and acquired, are all connected by knowledge."
"How should we understand everything?"
"The content of human consciousness established by thinking does not first appear in the form of thoughts, but in the form of emotion, intuition, and representation."
"These are not Zhu Zi's 'knowledge' or the prince's 'conscience', because they are not pure enough."
"Gong Yuan said that studying things will lead to knowledge, how should we do it?"
"Xue Gong said that the innate ability should be realized, how should it be realized?"
“The prince said that I think, therefore I am, so how does it reflect ‘thinking’?”
"Li Gong said it should be followed in the world. How should we abstract morality?"
"Just a humble opinion."
"The purely abstract nature that transcends all things should be a tool that can be applied to concrete things to obtain truth."
"The universal form of conscience, for example, is that ordinary understanding can make distinctions without guidance."
"Whether it is benevolence or righteousness, any conscience should be regarded as a universally recognized principle at any time."
"The form of judgment should be innate and universal."
"And the form of cognition should also have the most commonly used 'tools' for cognition."
If it is easy to know, there will be relatives, if it is easy to follow, there will be merit. If there is affinity, it will be long-lasting, if there is merit, it will be great. If it lasts, it will be the virtue of a wise man, if it is great, it will be the deeds of a wise man.
The Book of Changes clearly shows the process of human ethics and morality through the changes in heaven, earth and all things.
This is a compulsory subject for Confucianism.
As for the relationship between thunder, wind, rain, sun, moon, cold and heat, and the virtues of noble men and women, as well as virtuous people, the Book of Changes does not provide an argument, and of course there is no need for argument.
This is a model of ethical education. We only know what it is, not why it is so.
Fortunately, it is no longer effective now.
Zhu Yijun can forcefully drag these current "grandmasters" to see the scenery outside the ethical model.
"Whether Zhu Zi's investigation of things or the prince's knowledge and behavior, they all evolved in pure rationality."
"Abandoning the first innateness of human beings, knowledge."
“In terms of moral understanding, the inner sage is not the ‘natural virtue and conscience’ that everyone is born with, ‘able without learning, knowing without worrying’.”
"In terms of moral practice, the Outer King is not a 'one-man show' that is isolated from the world, completed alone, and relies on self-perception."
"So how should we understand the world?"
"I say, the cause and effect of all things, including moral cause and effect."
"I say, the practice of everything, including moral practice."
"Only when you reach the highest level can you have the slightest thought."
"Only when you have to go to the extreme of acquired nature can you have innate purity."
"I think this is the true nature of human beings, and this is the perspective from which we should observe the world."
Zhu Yijun looked at the grandmasters on the stage and the spectators below: "Gentlemen, let's discuss this."
(This part is too hard to chew. I finally finished it. The next step is the normal plot. Yesterday was a day off, and I was full-time and broke again. For the sake of 8,000 words, do you have a monthly pass to eat it? (This part is not charged)
)
Chapter completed!