For this debate, Zhang Cai read through Liu Zongzhou's lectures at Songjiang Prefecture more than ten times.
Through such research, Zhang Cai thought he had found a solution.
In Zhang Cai's view, Liu Zongzhou's thinking has undergone tremendous changes.
From the past study of "heart" and "nature", we have entered the stage of seeking "reason".
Yes, Zhang Cai thinks that what Liu Zongzhou said about "seeking truth" and "being pragmatic" is to seek reason.
In fact, we cannot blame him for this deviation.
In fact, the literati of this era cannot escape the category of Confucianism. In their view, any thought is knowledge under Confucianism.
In fact, after Liu Zongzhou's edification and cognitive transformation by Zuo Mengeng, his knowledge had already entered a pragmatic stage from retreat.
The "truth-seeking" and "pragmatism" advocated by Liu Zongzhou are true truth-seeking and pragmatism, which is the pursuit of the essence and reality of the world, and is far from the illusory empty talk of Confucianism.
Zhang Cai mistook Liu Zongzhou's "truth-seeking" and "pragmatism" as the Confucian concept of "reason", which resulted in an error...
He felt he was sure to win.
How can a person who is still seeking truth defeat him, a person who is seeking truth?
Tao is the foundation of knowledge!
And reason is just an appearance.
This deviation made Zhang Cai feel that he could complete the level-crushing through argumentation and win the argument.
He simply didn't know that the knowledge of Zuo Menggeng's camp had long since broken away from the category of Confucianism.
As for the so-called Tao, Liu Zongzhou and others not only conducted in-depth research, but also had a deeper understanding.
The ethereal Tao of Confucianism met with the materialistic Tao of substance, and fierce sparks arose from the very beginning.
Gui Erfu proposed the concept of "Tao" and had already laid out his backup plans, preparing to use them one by one after Zuo Menggeng was in trouble to completely establish the victory.
Unexpectedly, Huang Zongxi went straight to the point.
What is Tao?
This question seems ordinary, but it breaks through all the fancy decorations and returns to the essence of "Tao".
Fortunately, Gui Erfu is not a loser, and his response is very quick.
"One yin and one yang are called Tao."
This is the answer that almost every Confucian scholar knows, but Huang Zongxi is not satisfied.
"What is yin? What is yang? Why is one yin and one yang both called Tao?"
Gui Erfu broke into a cold sweat.
Not to mention him, many people in Zhang Cai's camp couldn't stand it anymore.
It is true that the way and angle of Huang Zongxi's questions were too weird, and they entered a field that they had never considered.
Gui'erfu's mind was racing, and he reluctantly said: "Tao is the beginning of all things in the world."
Many people couldn't help but nod their heads after hearing this, because this is how "Tao" is explained in many people's knowledge.
But Huang Zongxi’s questions are still sharp.
"I'm asking you, what is the Tao like?"
Gui Erfu was in a state of confusion when he was interrogated. He could only think of what to say.
"Tao is an invisible form, an image of nothing."
Translated into vernacular, the Tao cannot be seen, heard, or touched.
Huang Zongxi raised his eyebrows and scolded: "Then what are you talking about?"
Many people laughed out loud immediately, but after tasting it carefully, they suddenly realized that Huang Zongxi's words actually made sense.
You said it can't be seen, heard or touched, so why are you saying it here?
Where does the "Tao" you speak of come from?
Guierfu Tengteng took a few steps back, his mind was in confusion, and he was obviously defeated.
Huang Zongxi's series of critical attacks at the beginning made this debate completely deviate from Zhang Caifang's initial expectations.
It is no longer a dispute between "Tao" and "Principle". The first thing that needs to be resolved is the question of what "Tao" is.
Obviously, if this is not explained clearly, Zhang Caifang will have no foundation to stand on, and all his questions will be in vain.
"Tao" is the core concept of Cheng-Zhu Neo-Confucianism to the present stage. It seems simple, but in fact, very few can explain this topic clearly.
At the very least, it would be impossible to return home, and some of the big names in Neo-Confucianism here were also a little scared.
With no other option, Zhang Cai had no choice but to step forward.
"Brother Huang is the successor of Bai An Gong. I read the personal biography of Tai Gong. Don't you know the difference between yin and yang? All things in the world are opposite to each other and form yin and yang, which is the Tao. Just like the difference between cold and heat, movement and stillness.
Special. When Tai Chi moves, it generates yang. When it moves, it becomes still. When it stays still, it generates yin. When it moves, it moves again. When it moves, it becomes still. They are the root of each other. It divides yin and yang, and the two rituals stand together. Yang changes into yin and combines, and water and fire are born.
Wood, metal, and earth. The five qi flow along the four seasons. The five elements are one yin and yang, and the yin and yang are one tai chi.”
Zhang Cai took out the most original theory of Cheng-Zhu Neo-Confucianism, Zhou Dunyi's "Tai Chi Diagram".
Zhou Dunyi is recognized as the founder of Cheng-Zhu Neo-Confucianism, and his Tai Chi theory has become the source of "Tao" and "Li" in Cheng-Zhu Neo-Confucianism.
Yes, you read that right, Tai Chi is a Confucian thing, not Taoist at all.
When you mention Tai Chi, don’t just think of the Kung Fu Emperor kneading leaves into balls in the woods.
The reason why later generations will regard Tai Chi as a Taoist thing is also related to the fusion of the trinity of Confucianism, Buddhism and Taoism.
Zhang Cai's knowledge is naturally solid, and the explanations he gave convinced many people, but Huang Zongxi was not included.
Huang Zongxi still continued the previous style, and his questions were still sharp.
"Mr. Nan Guo, please, what is Tai Chi? Why does Tai Chi generate Yin and Yang?"
"this……"
Zhang Cai was speechless and suddenly discovered that he also encountered the same predicament as Gui Erfu.
When scholars usually talk about "Tao" and "Li", they pay more attention to the relationship between Tao and Li. In their minds, "Tao" and "Li" are what they should take for granted.
Many thoughts and views of Cheng-Zhu Neo-Confucianism were also produced on this basis.
But when he arrived at Huang Zongxi's place, he conducted a more profound investigation.
What is the "Tao" that everyone takes for granted?
You said, "One yin and one yang are the Tao," but what are yin and yang?
To put it bluntly, Huang Zongxi adheres to the theory of essence.
For things in philosophical theories, reasonable explanations must be given.
You cannot say that "Tao" is the foundation, but then "Tao" cannot be seen, heard, or touched.
So does this "Tao" really exist?
Huang Zongxi's several questions can be said to have completely captured the crux of traditional Confucian philosophical thought, which is the lack of logic.
Generally speaking, for philosophy to be complete and perfect, three elements must be present.
Arguments, arguments and demonstrations.
Put forward an argument and then support it with detailed and reliable evidence to make your point of view tenable.
Traditional Confucian philosophy only lacks the link of argument.
Because the Confucian "Tao" is based on the thinking and fantasy of scholars and is inherently divorced from reality, it naturally cannot be demonstrated using methods that can be seen, heard, and touched.
This is an important reason why Eastern philosophy has lagged behind Western philosophy in modern times.
Lack of logic.
Interestingly, after later generations used Western philosophical and logical concepts to incorporate Eastern philosophical thoughts, many things were explained more clearly and became more subtle and profound.
For example, the transformation of yin and yang in Tai Chi, when explained by the philosophical concepts of later generations, is not only very correct, but also far more advanced than contemporary ideas, and can be highly unified with materialist ideas.
But people in this era cannot use Western philosophy to explain Eastern Confucianism, so they are naturally speechless in the face of Huang Zongxi's sharp questions.
Although Huang Zongxi's ability to grow to this height is related to his own diligent thinking and learning, the most important source is Zuo Mengeng's reminder.
Although Zuo Mengeng was not a great thinker, he brought Western philosophical concepts to Huang Zongxi.
When Liu Zongzhou, Huang Zongxi and others completed the integration of Eastern and Western philosophies, the progress they made was far beyond the reach of traditional Chinese literati of this era.
Zhang Cai was forced into a corner by Huang Zongxi as soon as he came up. He was sweating coldly and finally realized that today was not an easy day.
This is just Huang Zongxi, Liu Zongzhou has not taken action yet.
If even Huang Zongxi can't be dealt with, wouldn't today's debate be a defeat or a victory?
But all he could do was look for answers from old papers.
"Zhu Ziyun: The overlapping movement of yin and yang is Qi. Its principle is the so-called Tao. The hexagrams, lines, yin and yang are all physical, and their principle is the Tao."
Zhang Cai reluctantly gave an explanation for Yin and Yang, Qi.
This view is not his, but Zhang Zai’s.
As a milestone figure in Neo-Confucianism who inherited Shao Yong, Zhang Zai officially introduced the concept of "Qi" to Neo-Confucianism.
The theory of cosmogenesis is replaced by the problem of regulating and qi, thereby eliminating the problems faced by "Wuji and Taiji" as a "moving entity" that generates and transforms all things.
But this matryoshka-like philosophy is still vulnerable to Huang Zongxi.