The Qionglin School is the younger generation of Wang Xuezhumen, and it is recognized that it originated in the 45th year of Jiajing to give lectures in the Lingji Palace in Beijing.

However, in fact, no doctrine appeared out of thin air, and the solid learning came from scratch, also after more than ten years of brewing, and its indiscriminate stuffing can be traced back to the establishment of the Qionglin Society.

In the thirty-fourth year of Jiajing, it was the era when the Southeast Literary Society flourished and all the scholars were united, and seven young people from Shaoxing also concluded a "Qionglin Society" in Xixi Qiuxue Nunnery in Hangzhou. At first glance, the name of this society is a loyal organization with the imperial examination, but in fact, it is a collective effort to revive the Ming Dynasty. But as long as you have read the words of its association, you will have a new understanding of this organization. In his sacrificial words, he said: "In the past, Guan Zhang was righteous to save the Han Dynasty: Guan Bao Jiaohou, Zhi Kuang the world." Now in the Ming Dynasty, there is a jiān party rampant inside, there is a wai kou outside, state affairs are like a scorpion, the people are miserable, the country is in turmoil, and the disaster of Yi Ding is only in the vein. We and other scholars are worried about the country, I hate to be smeared with my liver and brain, and I want to return the world to Lang Lang, and I hate that it has nothing to do with the courage of Zhang Gaishi, and I don't care about the wisdom of Bao Xing in the world.

Fang Jin's plan is only to win the courage and perseverance of Guan Zhang with our joint efforts: with our concerted efforts, we have to manage Bao's great wisdom...... It is the sixth day of the eighth month of the 34th year of Jiajing...... This "Society of Revival" works together to rejuvenate my Ming Dynasty, help the world and save the people, believe in loyalty, abandon personal honor and disgrace, do not forget today's aspirations, and create a prosperous era for my China. In the next twenty-five years, it has never been indelible, but it is timeless and indestructible, always alerting them, keeping in mind their ambitions in the corrupt and popular officialdom of the last years of Jiajing, and they will not give up when they encounter great difficulties, and they will always be consistent for twenty-five years, and they will move forward firmly towards the goal.

However, it is not enough to have high ambitions, and to make dreams a reality, it is important to find the right way in addition to down-to-earth efforts. Therefore, in the early days of the establishment of the Qionglin Society, the biggest problem faced by the young people of Xuefu Wuche was to find a correct path to success.

Silence is blessed, and he naturally has some opinions, but he knows that people are far less interested in being indoctrinated than the beliefs they have acquired through contemplation. So although he has been leading this protracted thinking, he has been holding back from expressing his opinion for a long time. Just ask questions, let these best people in the world think for themselves, and see if they can find an answer.

The accumulated habit of Chinese intellectuals is to reflect on political issues from the ideological roots, and as elites cultivated by traditional culture, they are naturally not exempt from vulgarity. And these young people were born in the era of Wang Xue's great prosperity, and they are Wang Yangming's fellow villagers, so naturally they are all believers in Xinxue. Therefore, from the very beginning, their thinking was lively and vivid, and they were not bound by any authority. On this basis, Mr. Chen Xianzhang, who was silent and swayed Mr. Baiyun's independent thinking and courage to doubt, introduced his thoughts to the colleagues of Qionglin Society, and finally made them completely break free from the shackles of science and boldly question all classics, including mental thought...... Because judging from their actual feelings, the spiritual outlook of the scholars who accepted the idea of Xinxue, whether in the court or in the opposition, was indeed different from that of the Taoists who used Cheng Zhu Lixue as a stepping stone. However, from the perspective of the overall social and political environment, the study of mind has had little effect on curing the rule of officials, strengthening the country's border defense, and improving the lives of the people.

The sons of Qionglin spent a lot of time re-examining the classics of Xinxue and conducting in-depth research on the doctrines of various schools, and finally they came to a conclusion that Yangming Xinxue, including the schools of thought that was transmitted by it, was only dissatisfied with the social status quo, especially realpolitik, and made a more complete rejection of the orthodox position of science. But as for how to construct a new idea that can eradicate social ills, no one has put forward a mature and systematic view. It is in this state of dissatisfaction but hopelessness that the queen's school either goes to empty talk about metaphysics, or its words and deeds are biased and not tolerated by the mainstream. So much so that it has degenerated into what it is today......

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Therefore, young people come to a conclusion - whether it is the Zhejiang School or the Taizhou School, they all have the idea of escaping reality in them. With such ideological dominance, how can the state and scholars talk about forging ahead, and how to solve the country's accumulated shortcomings?

So, "returning from fiction to reality has become an inevitable choice, but how to do it? The colleagues of the Qionglin Society began a long time of hard thinking and discussion, and finally reached an agreement - the stone of the mountain can attack jade, and the idea of practical learning should be introduced into Wang Xue, or the practical thought in Yangming's mind should be excavated. Either way of thinking, it is a goal, to combine the study of mind and practice, to build a "solid heart and practice, the ideological system, and finally to turn Wang Xue from the study of the inner sage to the way of the outer king, and thus to challenge the traditional forces.

At this time, the identity of the sons of Qionglin also changed and became officials of the imperial court. During this period, Xu Wei once wanted to abandon his official position and concentrate on building an ideological system of "solid learning", but he was silently dissuaded: "History through the ages shows that pure ideological and academic movements cannot really act on realpolitik. Therefore, he advocated that we should actively engage in politics and establish an ideological system that is not divorced from reality in political practice.

After more than ten years, the seven people gathered less and left more, the sky was separated, although they have maintained the exchange of letters, but after leaving the collective, they got the opportunity to think independently, or successively created their own ideas, the most accomplished, in addition to silence, when Xu Wei and Sun Can. Before Shen Mo summed up the views of his colleagues and created a complete system of solidification, these two people had already created a relatively complete and guiding system of thought.

Among them, Xu Wei interprets "to conscience" as "acting conscience", emphasizing that the study of inner sage must be implemented in the world. He criticized the officials of the current imperial court, with only one article and eight shares, they turned sideways to the scholars, and tied the world with high-minded talk, and those who governed the wealth were aimed at accumulating: those who defended the border for the country were regarded as rough materials: those who studied physics were regarded as playthings, and those who paid attention to political affairs were regarded as lay officials. Once the country has something to do, the day of retribution will be opened, like sitting in the clouds. The people of the world think that it is mud and rot, so that the scholars think that meritorious service is something else, not the place of Confucianism. He believes that to treat this kind of empty and sparse style of learning, only by advocating the application of the world, so that "the big one governs the world, and the small one thinks it is civil."

"Anything that is not suitable for civilian use will be rejected. In Shandong, Sun Can was deeply influenced by Mencius's doctrine, and he sharply criticized the empty talk of "Confucianism does not say what he does," and "virtue is two, and he believes that "virtue is virtue and action is action, and it is the Confucianism of the villain, and advocates that the inner saint and the outer king, self-cultivation and governing the world, and the heart and deeds are unified and inseparable." He advocated the view that "words and morality must reach the cause", and put forward the proposition of "self-cultivation and governing the world as a belt". A few years later, he further regarded merit as the standard for measuring sages, believing that "life is more precious than people, people are more precious than hearts, hearts are more precious than saints, and saints are more precious than merits." He also used the boat and car as an example to argue: "The car takes its load, the boat takes its wading river, and the virtuous takes it to save the people." Those who can't be carried, it's better to have no car: those who can't be involved, it's better to have no boat: those who can't save the people are better than those who don't have sage" Sun Can's success lies in the fact that he combines the doctrine of "talking about the heart xìng must emphasize the work and deeds, and the "knowledge and action" of the heart are integrated and perfectly unified. It is proposed that "those who combine knowledge and action will also realize the practical merit of knowledge." "Conscience can be achieved, the heart is seeing, and it must be realized, without it. and put "conscience into the practical work of governing the country." Therefore, he advocated "governing the Tao to be noble and practical, opposing empty talk, opposing exaggeration, and opposing literalism and all kinds of formalism."

The rest of the princes also profoundly criticized the shortcomings of social emptiness from different levels and different angles, and comprehensively demonstrated the unity of knowledge and action, heart and deeds, virtue and talent, self-cultivation and governance, and lectures and politics, which laid a solid foundation for Shen Mo to complete the transformation from emphasizing the study of inner saints to emphasizing the way of external kings, and finally establishing a solid ideological system.

In the end, the revision and transformation of Yangming Mind by Solid Science is mainly in three aspects: first, it corrects the most harmful "ready-made conscience theory", criticizing Wang Ji, Wang Gen and their schools for speaking about the ontology of the heart xìng too lightly and simply, so that it is difficult to avoid the breeding of the disadvantages of Xuandàng, indulgence and emptiness, and betrays the fundamental ** of Wang Xue's "to conscience".

Second, the relationship between ontology and kung fu is reorganized. Advocating that "the heart has no ontology, and what kung fu goes is the ontology", which is also the biggest correction to Wang Xue. Since the mind and body are free of good and evil, then the cultivation of kung fu may be canceled because it is not necessary. does not pay attention to the cultivation of kung fu, only hangs in the air to talk about the ontology, or thinks that enlightenment is cultivation, and cultivation is enlightenment, which denies that the ontology has a process of formation and development, and denies the necessity of kung fu.

On the basis of affirming the unity of ontology and kung fu, solid science particularly emphasizes the importance of practicing kung fu, and believes that it is impossible to talk about ontology in the abstract from kung fu, and the ontology is in the daily use of kung fu, and the ontology can only be understood by kung fu, and there is no ontology without kung fu. This is the origin of its purpose of "the mind has no body, and the kung fu goes, that is, its essence."

Finally, the practice of kung fu referred to in solidism is not limited to the practice of Tao virtue by individuals, but also emphasizes social practice activities that are applied to the world. The original meaning of the so-called Jingshi is to govern the world. It requires people to not only do physical and mental cultivation, but also to go through the state to dissolve the country and make meritorious contributions. Yang Ming advocated "to conscience, learning, but did not exclude deeds, and established a rare miracle in the world, he unified the heart and deeds. However, the subsequent study gradually tended to lecture on the Tao, not only did he not have the opportunity to establish miraculous feats like Yangming, but also did not pay enough attention to the knowledge related to the national economy and people's livelihood, so that the Confucian concept of salvation was gradually lost, and if it was not amended, it would inevitably lead to the disaster of the country.

Solidity advocates that personal morality is as important as meritorious deeds, and regards it as a return to the true meaning of Yangming, interpreting the "unity of knowledge and action" as a unified whole that seeks the inner and social practice is mutually reinforcing. Therefore, it is advocated that learning should be "clear and practical" in objective practical activities, and that learning is obtained from practice, rather than empty talk. In addition, the "practical study of economics" such as economics, military affairs, and agriculture has been raised to the level of important economic and practical tasks related to the national economy and people's livelihood, and scholars are required to trace back to their origins, discuss the reasons for their origins, and strive to grasp the "general strategy of the world."

If we want to establish meritorious service, we must take the study of the mind as the heart and the study of economics as the body. If the heart is strong but the body is weak, the heart will be more than enough and the strength will be insufficient, and even talk on paper, harming the country and themselves. If the heart is weak and the body is strong, it will lose its restraint and indulge in hopes, which will eventually harm the country and oneself. Therefore, the two cannot be abandoned.

…… One...... Mouth...... One...... One...... One...... One...... One...... One...... One...... One...... One...... One...... One...... One...... One...... One ......, mouth ...... One............ One...... One...... One...... One...... One...... One...... One...... The world's top wisdom, and the silent five hundred east of the insight collided and fused, ten years of sword sharpening, and finally formed a complete solid science theory, after the Lingji Palace Yiwu was amazing, it spread at an even more astonishing speed.

The most surprising thing is that none of the four major theories in the world criticized this nascent doctrine, let alone slandered it. Because the beauty of this doctrine lies in the fact that it draws on the strengths of many families, and everyone can find resonance in it......

Although he was pressed by the study of the heart, science is still an official science, and the imperial examination is the study of Zhu Zi. Therefore, the attitude of the physicist is the official attitude towards solidification. In the eyes of physicists, in this world where the study of the mind is rampant and the miasma is smoky, solid science is a return to the science of science, so they are happy to see it develop and grow.

As the leader of the Wang Xue League, the Taizhou School of Science and Technology believed that the solid school was similar to the main sect and had many improvements, so it was very supportive of its development, and actively drew energy from it to correct its own shortcomings.

And the Zhejiang Middle School faction, which was touched the most, also pinched his nose and recognized it because the seventh son of Qionglin was his own person. This, of course, is inseparable from their passive style.

As for practical learning, it is the study of practical application, although there are not so many people who believe in it, but they are all officials of the court and the central government such as Gao Gong and Zhang Juzheng. In their view, the study of solidity is the study of reality in the cloak of mind, and it is a good medicine for the negative trend of delusion and negativity of mind, so they not only do not oppose it, but vigorously support it.

Therefore, since its birth, solid science has taken advantage of the right time and place, and it has only taken more than ten years to become a major school in the world, that is, the Qionglin school. And there is a great tendency to absorb and merge other schools!