86_86695Wang Shuhui, who studied and researched sociology, often considered such a question in his work after the crossing. If you want to carry out social reform in feudal China, it is a very important and core question which concept to use as a support to guide the social transformation movement you will carry out in the late Ming Dynasty in the future.

The Confucian doctrine that had become decadent and stiff was first abandoned by Wang Shuhui.

Wang Shuhui was not an anti-Confucian. In a certain way, he agrees with the doctrine of Confucius. It can even be said that he is a fundamentalist who opposes the examination and extension of the classic quotations and ideas of Confucius, the founder of Confucianism.

First of all, he disagreed with the non-religious view of Confucianism.

In his view, Confucianism and the Confucian scholars who uphold Confucianism are the same as Taoism and the Taoist priests who uphold Taoism. They combined the ideas of Confucius and Lao Tzu with traditional Chinese ideas and customs that had been circulating since antiquity, creating a religious system with the same ideological origins but different specific etiquette requirements and behavioral norms.

However, in history, Confucianism has become the legal ideology of the whole of China, and the Confucian religious system has become the entire Chinese political system.

He believes that the view of Confucianism is a theoretical attempt invented by the Western missionaries of the forerunners of colonialism in the late Ming Dynasty to confront and dismantle the Confucian system and spread Christianity.

From the point of view of historical facts, the non-religious theory of Confucianism invented by Matteo Ricci and his supporters did not achieve its actual purpose of helping the spread of Christianity.

Wang Shuhui felt that Confucianism could become the national religion, and in this religious system, that is, China's feudal political system, it was constantly integrated with the actual life of the Chinese people. Confucianism became synonymous with Chinese feudalism, Confucius became the spokesman of successive feudal emperors, and the Chinese regarded Confucianism and feudal ethics as a moral and behavioral code.

The fundamental reason for these results is that the Confucian scholars of the past generations after Confucius, in order to promote their own political ideas, constantly transformed and extended the Confucianism founded by Confucius, so as to achieve the goal of promoting Confucianism and maintaining the feudal rule of the feudal dynasty.

China's political system and Confucianism developed into the Ming and Qing dynasties in more than 2,000 years of entanglement. Both the feudal system, as well as Confucianism, which was already closely integrated with the feudal system, had exhausted their vitality.

No matter how hard the Chinese in the Ming and Qing dynasties tried to redeem this process of decay and despair, as long as they stood on the cornerstone of feudalism and Confucianism, then such efforts, in the final analysis, would face the inevitable end of failure.

Fundamentally speaking, the development of Confucianism in China over the past 2,000 years has actually been a process of continuous dissolution and extinction of other ideologies, just like the dark, backward, dilapidated and decaying medieval Christian theocracy in the Western world.

After more than 2,000 years of feudal Confucianism, the Chinese did not even have the ability to carry out the Renaissance through the ancient Greek and Roman civilization, which was itself a counterfeit product, like Westerners.

In fact, more than 2,000 years ago, China's Spring and Autumn Period and the Warring States Period were the most powerful and perfect arsenal of various ideological theories and ideologies in the annals of the entire earth's civilization. It is no exaggeration to say that after mankind has generally experienced the devastation of feudalism, the so-called new ideological theories and ideologies have not been able to surpass the ideological origins of the contention of a hundred schools of thought in the Spring and Autumn Period and the Warring States Period.

It can even be said that the sinicization of a certain doctrine is actually the fruit of a great man who has mastered the essence of Chinese civilization and summed up and perfected Chinese civilization.

No matter what kind of ideology, what ideology, left the definite term of China. For China, for the Chinese, it's a pile of meaningless garbage.

Wang Shuhui believes that the era of the last years of the Ming Dynasty is a very important key node in the entire macro history of China.

When Chinese civilization has developed to this era, should it re-embark on the road of returning to the feudal ideology that has been stiff and declining, or should it break the shackles and embark on the road of rejuvenation. On the one hand, it is necessary to eliminate external factors and resist and eliminate the organic damage caused to Chinese civilization by barbarian races.

On the other hand, it is necessary to revive the Spring and Autumn Thought, select one of the hundred schools of thought and combine it with the actual needs of China's development to the new social stage, and develop and create a new theoretical system that suits China's actual conditions and can be accepted by the Chinese people.

Wang Shuhui, with the support of the artifact of the crossing gate, does not lack material and technical support. Because China has been a country with a huge population for thousands of years, it does not even lack the support of human resources.

However, he urgently needed a new ideology and theory that could conform to Chinese society and the Chinese people at the end of the Ming Dynasty and could promote China's progress to a new social stage, to call on and unite his own group.

Although he has mastered the advanced ideas and massive knowledge of the future world, Wang Shuhui deeply knows that if he transforms society without the guidance of practical ideology and theory, he will go through a terrible, repetitive, and bloody and war-filled process.

Fortunately, although Wang Shuhui does not have the courage and genius wisdom of a great man, he has the values of a cold industrialist under the skin of a liberal arts student. He made a decision that lacked wisdom but was full of actionability in summarizing the data.

He wanted to transform Xunzi Thought into an ideological and theoretical system that was dressed in the skin of Xunzi, with historical materialism and dialectical materialism as the core, and combined with China's actual national conditions.

To put it simply, it is a great man's thought in the late Ming Dynasty. His specific approach is to implement the three basic theoretical viewpoints of materialism, practice, and contradiction in the education of students.

The reason for choosing Xunzi's thought is that, regardless of how Xunzi was actually viewed in the field of thought in the last years of the Ming Dynasty, Xunzi is still recognized as a Confucian thinker. In Xunzi's classics, his specific ideas and propositions are completely different from the mainstream Cheng Zhu Lixue and Yangming Xinxue in the late Ming Dynasty, which have been ossified and chaotic.

Xunzi's proposition is materialist, and Xunzi's thought is a dialectical development and dialectical for the cognition of history and the world.

With the help of careful selection and resources from later generations, Wang Shuhui made a preliminary judgment and analysis of Xunzi's thought.

He believes that Xunzi's view of "knowing the separation between heaven and man" can be developed into an objective materialist view.

Xunzi's view of the laws of the world is completely different from Confucius, who believed that the "Mandate of Heaven" (the laws of the material world) is a blind dominant force. Confucius and his disciples and later scholars tried to make "benevolence", "mind" and "mandate of heaven" penetrate, on the one hand, to make the pursuit of "benevolence" and "mind" supported by the theory of existence, and on the other hand, to idealize "Tiandao" (the law of the material world).

Xunzi's thought selects the elements of the Taoist view of nature on the "Heavenly Dao" (the law of the material world), but its theoretical purpose is not to move towards the path of naturalism, but to highlight the "separation of heaven and man", that is, the laws of the material world and man are two different systems, highlighting the objective materialism of the "Heavenly Dao" (the law of the material world).

Xunzi wrote in the "Treatise on Heaven", "The stars rotate, the sun and the moon pass the fire, the four times are royal, the yin and yang are magnified, the wind and rain are abundant, all things have their own harmony to live, each has its own nourishment, and see its merits without seeing its things, and the husband is called a god; Everyone knows why it is made, but I don't know that it is invisible, and the husband is the sky. ”

Xunzi thought believes that the laws of the operation of the world are objective, and there is no subjectivity of will, good and evil, likes and dislikes.

"Heavenly Dao" is the objective law of the material world, which is of material attributes, not of consciousness. Xunzi thought regards the subtle natural functions such as yin and yang, wind and rain as objective, and regards the natural world composed of these functions as material. Xunzi thought that the creation of the universe was not created by God, but the result of the movement of all things themselves.

Under the premise of objectivity and materiality of the world's understanding, Xunzi's thought is more objective and materialistic in its understanding of the human world. Xunzi thought that "heaven is constant, not for Yao, not for ruin." If it should be treated, it will be auspicious, and if it should be chaotic, it will be vicious. ”

That is to say, Xunzi thought that the laws of the material world will not change because of people's emotions or will, and they are completely indifferent to the distinction between good and evil, and people must follow the laws of the material world to transform and develop the world.

This materialist thinking extends to Xunzi's attitude towards traditional religious superstitions, which believes that natural changes are not necessarily related to the good and bad of social chaos. It is believed that the various religious ceremonies of sacrificing and mourning the deceased are merely expressions of "admiration" and are "humane" rather than "ghostly" ("Treatise on Etiquette").

After Wang Shuhui realized the core content of Xunzi Thought and his view of the whole world as an objective materialist idea, he systematically summarized Xunzi Thought.

He summed up Xunzi's idea of "the separation of heaven and man" as "objective materialism".

He summed up Xunzi's idea of "making the mandate of heaven and using it" as "man's subjective initiative in the material world".

He summed up Xunzi's idea of "turning sex into hypocrisy" as "people's understanding of the world is realized through labor practice".

He summed up Xunzi's thought of "the queen of law" as "the material world is constantly developing." ”

He summed up Xunzi's thoughts of "heavenly officials and thin categories" and "heart has knowledge" as "people's understanding of the world rises from the perceptual stage to the rational stage."

He summed up Xunzi's viewpoint of "respecting the virtuous and the king, respecting the law and loving the people and tyranny" as "the development of the world is carried out in contradictions, and the two concepts of kingship and hegemony are a contradiction of opposition and unity in the development of the country." ”

In short, Wang Shuhui took materialism, practice theory and contradiction theory, and interpreted the alienation of Xunzi Thought through guò, forming a systematic, dialectical materialist and historical materialist ideological and theoretical system that adapted to Chinese society and ancient Chinese in the late Ming Dynasty, and named this ideological and theoretical system "The Unification of All Things".

Since then, Wang Shuhui's "unified law of all things" of dialectical materialism and historical materialism, which summarized the law of China's historical development, have become the only ideological theory accepted and applied by Wang Shuhui's leading group in transforming China in the late Ming Dynasty