The reason for this rare trend is that the Qionglin School did not hold the common view of the literati when shaping the solid science, but actively absorbed the strengths of others. Because it appeared the latest, it almost absorbed the strengths of each school to perfect its own doctrine. It integrates the idea of practical learning into the study of mind, forming a science of 'attaching equal importance to solidity'. It learns from the Taizhou School and uses the natural nature of human beings to revise Wang Xue's 'conscience', advocating that the main connotation of conscience is the equality, dignity and independence of individual personality, and fully affirming the right of individual survival and the dignity of personality.

Similar to the Taizhou School's 'the daily use of the people is the Tao', the solid heart school advocates 360 lines, and the practice of sages can be achieved as long as they can achieve the ultimate in their own scope. For example, Cangjie made characters, Fuxi performed hexagrams, Shennong tasted a hundred herbs, Chao invented the house, and even Cai Lun invented paper, all of which made them famous through the ages and praised by the world, which are all sages.

Solid science is not blindly pandering to make itself into four dislikes, but boldly innovating, correcting the Confucian worldview of 'analyzing qi and reason as two', and advocating that 'all heaven and earth are qi'. That is, the material entity of qi is the origin of all things in the universe, and it is constantly changing and flowing all the time. The so-called principle is the order of the rise and fall of all things, the movement of yin and yang, and the order of the popularity of qi. Reason cannot be taken for granted. Human beings, based on the subject of the mind, will naturally discover the real existence of the world and reveal the origin of the world. [

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Therefore, it believes that the world is knowable, and that all things have their own internal laws, and that when they discover their laws, they can be known by studying things. This seems to be following Cheng Zhu's old path, but the Gewu of science is similar to the epiphany of Zen Buddhism, the so-called 'one thing today, one thing tomorrow, suddenly through, and finally know the principles of heaven.' 'The path of its sages, although there is a green @『'color'#小 ¥ said& net——, but it seems that there is no end in sight. What is even more tragic is that those who walk on this road will either have an epiphany and become holy, or they will fail completely, and they will do useless work in vain.

However, the lattice of solid science is gradual. It is believed that sages are not born to know, but through the active learning of the day after tomorrow, from small to large, years of accumulation, quantitative change into qualitative change, mastering the 'great way', becoming a sage. The advantage of this is that even if you can't become a saint in the end, you can become a perfect person and a sage, and you can achieve great achievements and great satisfaction.

At the same time, the science of solidity provides clear guidance on how to lattice things. To study things is to discover the abstract truths hidden behind the world that we are intuitively seeing. Therefore, it cannot be a utopian fantasy of pure thinking that is divorced from reality, but must be based on practice, and after practical testing and rigorous logical argumentation, we must finally arrive at the essence and laws of motion of various things in the objective world. This essence and law is the truth we seek so hard.

As for the word 'logic', people are not unfamiliar, the book "Logic" translated by the Suzhou General Translation Bureau has been published for more than 20 years, and it can also be traced back to Mozi in the pre-Qin era. It can distinguish between right and wrong, judge the discipline of 'chaos', clarify the similarities and differences, investigate the truth of the name, deal with the interests and disadvantages, and resolve suspicions; Imitate the nature of all things, and seek the ratio of group words. At its core, it is about finding the cause of all things.

Solidism holds that the reason why scholars cannot distinguish right from wrong, distinguish between victory and defeat, and even arrive at the truth in debate is because of the lack of logic, which leads to all kinds of sophistry to confuse the public. Only logic can sweep away the fog of sophistry, correct the error of paradox, and lead people to true knowledge.

Therefore, the first lesson in entering the Qionglin School is to learn logic, and if you do not pass the test of logic, you are not allowed to open your mouth to discuss the scriptures. If there is a contradiction, a contradiction, or a contradiction with reality, one must admit the mistake and remain silent for a period of time, re-examining the logic of one's own doctrine.

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For the first time, the establishment of solid science pointed out a clear path for Chinese literati who were "cultivating Qi and ruling peace" but felt "lost" and helpless. As soon as it came out, it attracted countless believers, especially those enthusiastic young people with great ambitions, who almost easily abandoned what they had learned and joined the Qionglin School.

And the open-minded attitude of 'three hundred and sixty lines, you can produce sages' attracted a large number of ordinary people, industrialists and businessmen to join in. In just a few years, the Qionglin School has grown and grown, especially in the southeast, and almost every state and county has its place of teaching. It was only because of the lesson that Wang Xue was mixed with dragons and dragons, and there were many criminals who committed "adultery", that the Qionglin School established strict precepts. In the "Covenant" formulated by Sun Yan, 24 requirements for reading and lecturing were put forward.

Among them, the 'four musts' are the purpose of joining the Qionglin School. '2. '' 'Nine benefits' are the nine benefits of reading and lecturing. The 'nine losses' are the nine behaviors that are harmful to reading and lecturing, and they are also the precepts of the Qionglin School:

The so-called is more than a nickname to play, and it is also despised; The party is the same and different, and it is also remote; Fake public and private, thieves also; Comment on right and wrong, floating; Talking about trivialities, delusions; The text is not decorated, and it is also sluggish; Talking too much, stupid; Persistence is argumentation, fullness; Hearsay, reckless. Violation of these precepts will result in punishment from the school and severe outright expulsion.

In addition to the precepts, there are strict rituals. The eleven articles of the "Meeting Ceremony" formulated by Chu Dashou standardize the rituals of assemblies and lectures. For example, Sun Yan's first lecture at Chongzheng Academy is the best illustration.

The day before the meeting, the head of the academy had already respectfully held the icons of Confucius and Mencius and hung them in the lecture hall. On this day, the ceremony begins with the beating of drums and three links, all participants are dressed up, and four prostrations are made in front of the icon, followed by the memorial tablets of the four sages dedicated to Mozi, Zhu Xi, Yang Ming and Bai Yun.

Then enter the lecture hall, the main characters sit on the podium futon on the east and west sides according to the main and guest and in long order, and the listeners sit cross-legged under the stage, first chanting a passage of the sect classics, and then the person on duty lights the incense stick, and everyone sits in meditation. After the incense sticks are burned out, the speaker will give a lecture on the day, and then there will be free questions to solve the "confusion". There are also frequent debates, and anyone can take the stage to show their eloquence, but only if it is logical, and if there is a violation, it must be silenced for several times.

In the eyes of later generations, perhaps the rituals were too cumbersome, but just as the emperor wanted to strengthen the divine authority of the monarch by practicing the rituals. If a school wants to transform from a mere academic exchange to a political organization, it must also go through this solemn ceremony to achieve it.

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Because Sun Yan, who lectured this time, was not only one of the seven sons of Qionglin, but also one of the three founders of 'Solid Learning', his writings expounding the meaning of the scriptures of this sect have been widely circulated over the years, but because of his status as a court official, he has rarely participated in lectures. Now that he has been cut to the people, it has become a blessing for his own family, so although the news of his lecture was not confessed in the newspaper, the people in Jiangsu and Zhejiang still gathered, and in just three days, six or seven thousand people gathered.

Although Chongzheng Academy has been lecturing all year round, there is no room to accommodate so many people, so Geng Xiang had no choice but to appeal in the "Xinzhi Bao" sponsored by the Qionglin School to invite the local people in Nanjing to give up the opportunity to listen to lectures to their fellow students in other places, which reluctantly solved the problem.

Wait for everyone to sit down, and then the east and west are facing each other. Before the end of the day, strike the chime three times, swing the east and west side to each other, and then salute the icon and the four sages, and solemnly withdraw from the venue.

Among the scholars of the Qionglin School, Sun Yan was the most opposed to false talk, not only criticizing Wang Xue, but also criticizing Cheng Zhu Lixue. Advocate 'probably not extravagant and subtle, but honest. Don't talk about lofty things, but practice as a journey. Therefore, what we are talking about today is "whether the mind is compatible with the sexuality and deeds" is also closely related to my main theme.

The reason why there is this topic is because he keenly found that many scholars in the Qionglin School are a bit 'heavy on reality and light on heart'. This is certainly a correction of the empty talk of the mind and science about the "sexuality" of the mind, but it is overkill.

Sun Yan reminded the public that if we talk about "sexuality" and ignore practical learnings such as soldiers, agriculture, industry and commerce, we will certainly fall into emptiness; However, if we focus too much on practical "sexuality" and lack the true understanding of "sexuality" in the heart, we will also "lose" the direction of human beings. Because the study of "sexuality" is originally a discussion of the nature of human beings and how to live in the world, it involves the reflection on the value of human existence and the ultimate meaning of human existence, if we forget how to be a human being, we will only become a slave of material desires and eventually destroy the world. Therefore, we must always unremittingly reflect on our inner search, be cautious and guard against fear, so as to establish our inner 'moral self' and promote self-improvement.

Of course, if we only focus on the study of the mind and sexuality, and only cling to the understanding of the mind and sexuality and disdain to do other practical things, then the study of the mind and sex will undoubtedly become a kind of useless learning, so the relationship between the mind and the work should be one of "two virtues in harmony and two harms if there is separation".

Sun Yan's lectures are subtle, simple and logical, and the listeners all think deeply. When he finished speaking, a crowd asked questions, first on his topic. After half an hour, the problem gradually shifted to some hot issues that everyone was concerned about.

The head of the Langya Academy in Chuzhou asked: "Mr. Sui published an article in the "Xinzhi Bao", saying that the establishment of the school is not only for the sake of raising scholars, let alone for the imperial examination, but 'the tools for governing the world must come from the school, and then the intention of setting up a school will be prepared.' 'Students, what kind of path should our college take in the future?' ”

This statement is made for the future of the College. Our current academy is not only a school for teaching and educating people, but also a place for teaching and discussing politics. The new wind of the country starts from this, and the direction of the nation is directed by this. Therefore, our academy should shoulder a greater responsibility, on the one hand, we must take the world as our own responsibility, educate the Quartet, so that the court and the countryside will gradually become polluted, and there will be a spirit of striving for progress. After a pause, he continued: "In the long run, it is necessary to form a strong public opinion force to support the community. Only in this way can thieves be "traitorous" and evil, and be afraid of righteousness, frost and snow, and the country can be safe."

"Thank you for the advice." The mountain chief sat down, but someone stood up again and asked, "What Mr. Fushan said seems to be exactly the same as Mr. Fushan's "Mingyi Interview Record", do you also agree with his shocking views?" ”

In the opening chapter of "The Original King", it ruthlessly exposed the evil of the feudal emperor and pointed out that the emperor was the only thief who harmed the people. Because the emperor regards himself as the lord of the world, he regards all the states and the five directions, and the trillions of the people as his own private property, and he takes it for granted that he will strip the marrow of the world and scatter the children of the world, and take it for granted that he will be happy with one person. He said, "This is the flower of my family business." "Therefore, for the great harm of the world, the king is only the king, to the envoy without a king, everyone has his own right, each has his own benefit, woo hoo how can the way of the king be solid" These great rebellious words, no one dared to say in the past two hundred years, but the author of this book shouted: The emperor is the great harm of the world and the 'extortion' of the people. And rightly appealed that now it should be 'the world is the master, and the king is the guest'

In the article "Former Ministers", the author also reminded the scholars and doctors not to be accomplices and accomplices of the emperor to rip off the people, but to 'for the world, not for the king; For all the people, not for one surname. Because the 'rule of the world' and 'chaos' is not in the rise and fall of one surname, but in the sorrow and happiness of all people. Finally, it was concluded that if a scholar 'does not care about the world, then the king's servants and concubines are also; If you take the world as a thing, you will be a mentor and friend. ’

In the article "Original Law", he fiercely criticized the ** system, saying that it does not distinguish between public and private, rights and obligations are uneven, and there is no public law at all. Therefore, he opposes the 'law of the family' and advocates the 'law of the world', 'there is a law to govern and then there is a rule of people'. It is necessary to abolish the 'illegal law' since the Qin and Han dynasties, and to demand peace in the world, it is necessary to abolish the monarch-based system and change it to a people-oriented system.

It can be said that since the pre-Qin period of 2,000 years, no one has ever been as bold as the author of this book, and has ruthlessly criticized the monarchy. When this book came out, it caused a huge response, and tens of thousands of copies were secretly printed and widely disseminated, so that many people were bloody.

It is said that Li Zhen, a madman of the Taizhou School, immediately rushed to Yongfeng, Jiangxi Province after getting this book, and found He Xinyin, who had lived in seclusion for many years and did not ask about the world.

He Daxia got up after reading this book, and said ecstatically: "If you have this supreme truth, although you have no regrets in death" The next day, he packed up his things, walked out of the mountains with Li Zhen, and returned to the world to give lectures. He doesn't talk about anything else but this book. Because of He Xinyin's huge reputation, almost everyone knows about this book, and almost everyone knows its famous sentences of "the monarch is the great evil of the world" and "the world is the master, and the king is the guest".