The words of the sages in the "Four Books" are all micro-words jīng. Another meaning of the meaning of micro-speech jīng is that the amount of information is too small to be able to grasp the true meaning of jīng.

In particular, "The Mean" and "University", which talk about the Confucian world view, ideological view, good and evil view, and methodology, are even more mysterious.

For example, the first sentence of the middle mean: 'The meaning of the mandate of heaven is xìng, the rate of xìng is the Tao, and the cultivation of the Tao is the teaching.' People who are shallow in learning are confused when they see it, but people who are deeply learned have their own understanding, and they are not the same.

Therefore, although there are sage classics in front of them, people still cannot grasp the philosophical ideas of Confucianism, so someone needs to translate and annotate the classics to build a bridge between sages and mortals. Zhu Xiding's "Four Books" and "Annotations to the Collection of Chapters and Sentences" are doing such a thing.

In this way, Zhu Xi established a complete and jīng ideological system, and finally fulfilled Song Confucian's long-cherished wish. Confucian philosophy finally reached its zenith, becoming the common thought of the entire nation's scholars, and then the collective consciousness of the entire country. Changed the Chinese from the bones.

From this point alone, Zhu Zi is indeed remarkable.

Chen Ke's interpretation of the "Four Books" completely imitates Zhu Zi's style, and even the content is based on Zhu Zi's "Four Books and Chapters". But in the most fundamental worldview, he has made a move.

Because Zhu Zi's set was originally excellent, but something went wrong in the worldview. What kind of world view there is, what kind of methodology there is, so the later Confucianism goes, the more it comes, the more it becomes the culprit of 'imprisoning the mind and hindering the development of science'.

In the worldview. Cheng Zhu Lixue believes that Tai Chi is the foundation and ontology of the universe, and that 'Tai Chi is not one thing, that is, yīn yang and yīn yang, that is, the five elements and the five elements, that is, all things and all things, just a principle.' ’

In Zhu Xi's understanding. Tai Chi is the root and pivot of all things in heaven and earth, the jīng divine entity that determines everything and derives everything. That is to say, 'Tai Chi gives birth to two rituals, two rituals give birth to four elephants, four elephants give birth to gossip, and gossip gives birth to all things'. Everything in this world comes from Tai Chi.

So how to recognize this Tai Chi? Zhu Xi said, 'Tai Chi is just a rational word', when you are once reasonable. I understand Tai Chi, naturally know everything in the world, have a broad mind, do not be shocked by humiliation, are fearless and fearless, can cultivate oneself, can be a family, can govern the country, and can level the world!

So what exactly is this 'principle'? Zhu Zi said, uh. Tell you directly that it is not impressive, and it is not very useful. You need to think for yourself, think for yourself......

Okay, so how do you know this?

This time, Zhu Zi told you that you must be 'poor in things'!

'Learning from things' is the cornerstone of the Confucian university way.

In the pre-Qin era, the phrase 'learning from things'. It's probably not particularly esoteric language, so I don't need to explain it.

However, since the Han Dynasty, due to cultural faults and other reasons, people's interpretation of it has been very problematic, and the methodologies derived from it are very different.

Zhu Xi interprets 'Ge' as the meaning of inference, exhaustion. Therefore, the methodology of Zhu Zi's study is poor reason.

So how to be poor? Zhu Zi said that it is to read more books and discuss things, and deal with things. Of course, the most fundamental thing is to read, what to read? Confucian classics. Because Confucianism regards Confucius and Mencius as people who have mastered the Tao, or Confucius and Mencius are the Tao. What they pursue is the 'way of Confucius and Mencius'.

Therefore, to put it bluntly, it is to read more books of sages and understand the so-called ways of sages.

If it's just self-cultivation, it's okay. Because the saint is the master of all ages, it is certainly right to follow it. However, Confucianism is in the WTO, and it still has to govern the country and level the world, and it has to solve specific problems that arise in the world, such as the depletion of the country's financial resources, such as the management of the Yellow River, and how to deal with foreign enemies.

That's what happened. Later generations know that every problem must be analyzed in detail and solutions should be found in reality.

And many times, problems arise with the progress of the times, so the solution is the same, and we must continue to innovate. For example, in the Chūn Autumn Period, when the Jingtian system was still a small country and a widow, the relations of production were completely different from those of later generations, and the sage's views on specific issues at that time were completely outdated in the Song Dynasty.

What's more, even in the Chūn Autumn period, Confucius's set also proved to be unworkable. If you take that set of things that don't work in Chūn Autumn and put them in a thousand years, will they work?

This is where the fallacy of Cheng Zhuli's science lies. They ignore the facts, and do not look for solutions to problems in reality, but look for annotations and answers in the books of the ancients. Everything depends on how the ancient sages solved it, and then copy it.

This set obviously won't work.

It is understandable that Zhu Xi fell into this strange circle, because he was not a true saint like Lao Tzu, Confucius, and Aristotle after all, but could only be regarded as a sage who asked about the university.

He is unable to develop a correct world outlook, and naturally he is unable to develop a correct methodology. His worldview actually comes from Zhou Dunyi, and Zhou Dunyi's theoretical foundation "Taiji Tu" is derived from Chen Tu's "Wuji Tu", from which he established the source of the scientific propositions such as the induction of heaven and man, the knowledge of things, the preservation of heavenly principles, and the destruction of people.

And 'Tai Chi' is mysterious and mysterious, which is simply unknowable, so he can't find out where this reason lies when he studies and researches. In the end, I could only borrow the Buddhist practice method. Therefore, the science of science is actually a mixture of Buddhism and Taoism of pragmatism and Confucianism. This is destined to be tainted with the negativity and closed-mindedness of Buddhism, and eventually become a kind of imprisonment.

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What Chen Ke wants to do is to establish another world view and methodology!

Back to the first sentence of "The Mean", "The Mandate of Heaven is xìng, the rate is the Tao, and the cultivation is the teaching".

Chen Ke's explanation is that 'Li xìng is the heaven of human beings, and through the thinking of Li xìng, we can discover the Tao, and the sage uses it to explore the Tao to educate the people'.

He interprets the 'Mandate of Heaven' as 'the Tao', the Taoist, the absolute truth and the objective law. He said that the world operates under absolute truth and objective laws. Truth and law are hidden under appearances and events, and regulate the development of events and appearances. Therefore, if we understand the truth and the law, we can foresee the changes of things and grasp the correct method, that is, the so-called 'clear mind and see xìng', and then we can cultivate Qi Zhipingye!

Truth and law are knowable. Cultivation is the process of knowing truth and laws. And the way to cultivate the Tao is 'Gewu'.

Regarding 'Gewu', Chen Ke and Zhu Xi have basically the same statement. He said, 'Knowing is in me, reason is in things', and the way to connect things with me is 'learning from things'.

They also teach the 'character' to be the supreme, to the end, and to the end: to investigate the principle of things. In the same way, the discipline of 'things' is very wide-ranging, including all natural and social phenomena, as well as psychological phenomena and moral norms.

'Gewu' is to exhaust the principle of things. I think that from the universe to the tiny grass, trees and insects, all have reason, and they must be qualified, and the more the reason of things is, the wider my knowledge will be. From Gewu to Zhizhi, there is a process from accumulation to gradual penetration.

To penetrate, it is necessary to spend effort, and everything must be exhausted, from near to far, from shallow to deep, from coarse to jīng. Erudition, interrogation, prudence, and discernment, into four sections, heavy entry, layer by layer, in order to seek reason.

The so-called 'exhaustive reasoning must be exhausted, the skin is the surface, and the profundity is the inside.' People have to go through this process of understanding from the outside to the inside in order to reach the realization of reason.

The above methodology is basically Zhu Zi's point of view, and Chen Ke almost copied it as it was. However, in a different world, this methodology has a separate relationship with Cheng Zhu's science, and has become 'in the understanding and practice activities, using rational thinking, sublimating theories from phenomena, and testing theories with practice.' After such a process, it can be understood. ’

When you understand the principles of all things, you can sublimate and debut from many principles.

When you know the Tao, then everything has no secrets in your eyes, and you become the Tao.

Only the world is sincere, and it can do its best; If you can do your best, you can do your best; If you can do the best of the people, you can do the best of the things; If you can do everything, you can praise the world's cultivation; You can praise the world's education, and you can participate in the world!

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Chen Ke's set of doctrines, because they stand on the shoulders of giants, appear complete and convincing as soon as they come out.

In addition, he has already established the image of a master of scripture, so he only gave a chapter on the sutra feast "The Mean", which caused a strong response.

Last year, he verified that the Book of Shang was apocrypha, and the scholars and doctors regarded him only as a man of profound knowledge and discernment. This year, I listened to him talk about "The Mean", and I realized that after Taoism and Xinxue, the Great Song Dynasty gave birth to another doctrine. Another great Confucian was born!

Moreover, once this doctrine came out, it was so complete, so feasible and credible, far more than other doctrines that were still being explored.

It's just that Chen Ke is too young to be accepted by the scholars, and the true meaning that generations have been searching for but can't find was broken by this kid who is less than thirty years old.

As a result, questions came all over the world, and many of them were simply opposed for the sake of opposition, and as a result, the second half of the feast became a scene of Chen Ke defending his doctrine and fighting against the Confucians.

However, no matter what, everyone admits that in the autumn of the fifth year of Jiayou, a Confucian doctrine full of vitality was born. The vitality it contains will surely impact the world!

Because Chen Ke was born in Shu, he is usually called 'Shu Xue', but he himself prefers to call it 'Lixue'...... First, to pay tribute to Zhu Zi, who has contributed to the content of the first achievement, and secondly, this is the science of truth, which is the most appropriate to call it science.