At this time, within the Donglin Party, a number of Donglin members are in a meeting! Everything is going well in Congress! There is a period of calm between the parties! With the deepening of the Congress, the positions of Sun Shenxing and Li Ruhua have also been further consolidated! The emperor has already dismissed a Liu Yijing, and it is impossible to make a move against Donglin in a short period of time, so the other parties are not staring at them to death, and these two people are finally a little more relaxed!

Li Ruhua put down the newspaper and said: "Recently, the things that His Majesty has been promoting in the newspaper are really getting more and more weird! ”

After Li Ruhua finished speaking, Zhao Nanxing, another important figure in Donglin, said: "The oxygen mentioned in the newspaper a few days ago has caused countless controversies among the scholars below!" So much so that in a few days, the students are now divided into two major factions, one is the natural school! Based on the discovery of His Majesty, depending on the situation of the sage Xun (i.e., Xunzi, c. 313-238 BC!) For words! The correctness of proposing 'the separation between heaven and man', and now a large number of such students are studying the oxygen?

Xunzi is a famous representative of Confucianism, whose status is comparable to that of Mencius. His scholarship represents a Confucian theory of materialist values! And put forward a kind of 'sexual evil theory'. Xunzi believes that people are born with a desire to satisfy their desires, and if their desires are not satisfied, disputes will occur, so he advocates that human nature is evil, and it is necessary to be educated by the holy king and rituals to "turn nature into hypocrisy" and improve personality. Compared with Confucius and Meng, Xunzi's thought has more realist tendencies. While attaching importance to the education of etiquette, righteousness and morality, he also emphasized the punitive role of the political and legal system.

'Knowing the difference between heaven and man' is also his view. The issue of Heaven, the Mandate of Heaven, and the Way of Heaven has always been the Hundred Schools of Thought in the pre-Qin period. Concerns of various families. During the Yin Shang and Western Zhou dynasties, "Heaven" and "Mandate of Heaven" were treated as personal gods. By the time of Confucius, its personality and divine color were diluted. Confucius mainly used the affection of relatives to talk about benevolence, and regarded the mandate of heaven as a kind of blind dominance. After Confucius, 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 existentialism, and on the other hand, to rationalize and value "heaven", "mandate of heaven" and "way of heaven". Xunzi has elements taken from the Taoist view of nature on "Heaven", "Heavenly Dao" and "Mandate of Heaven", but its theoretical purpose is not to move towards naturalism, but to highlight the "separation of heaven and man". Then, on the basis of "the separation of heaven and man", he constructed his own "humanitarian" theory.

Xunzi's naturalization, objectification and regularization of 'Heaven', 'Mandate of Heaven', and 'Heavenly Dao' can be found in his article "Treatise on Heaven". "The stars swirl with them. The sun and the moon are burning, the four times are royal, the yin and yang are magnified, and the wind and rain are blessed. All things have their own harmony to live. Each has its own nourishment, and sees its merits without seeing its things, and the husband is called God; Everyone knows why it is made, but I don't know that it is invisible, and the husband is the sky.

In Xunzi's view, heaven is natural, and there is no reason, will, good and evil. Heaven is a natural heaven, not a personal God. He called the subtle functions such as yin and yang, wind and rain gods. The natural world composed of this function is called the heavens. The creation of the universe is not created by God, but is the result of the movement of all things themselves.

This concept of Shunko. It's definitely a value concept that transcends time and space. Completely in line with the notion of modern materialism! It can be seen that many modern philosophies are also left over from our ancestors, and this concept of Xunzi at this time, and through the concept of oxygen circulation proposed by Li Jiancheng, was integrated by some students, thus putting forward the concept of separating people in the day of Xunzi thousands of years ago.

It is very inconceivable to mention this ancient Confucian concept in this era.

Someone asked, "What about the other faction!" ”

Zhao Nanxing said: "Naturally, it is the unity of heaven and man and the school of heart!" ”

This theory of heaven and man is from Dong Zhongshu's self-contained cosmology! Dong Zhongshu's set of three questions about heaven and man not only made an argument for the divine right of the monarch, but also closely related to the life of the literati and the peace and career of the people.

In an idealistic way, he explained the correct values of imperial power and social order. The great achievers of ancient Confucianism were all ultimately pursuing the correct values of the world. Xunzi, Mencius and later Zhu Cheng's theories are all like this.

Zhu Cheng Lixue is a school of thought in the Song Dynasty, and its basic views include: 1. The idealistic system of rational monism, which believes that rational or heavenly principles are the fundamental laws of all things in nature and human society; 2. Reason is different, and it is believed that everything has a reason, which is differentiated. The principles of things and people are derived from the principles of heaven, which is the oneness of principles; 3. Preserve the principles of heaven and destroy human desires, which constitute the essence of human beings and are embodied in the "three outlines and five constants" of ethics and morality in the world. "Human desire" is the desire to maintain human life and the behavior that violates the norms of etiquette, which is contrary to the principles of heaven.

Reason is the ultimate basis of all things, and qi is the material carrier of all things; Reason, as a metaphysical being, is pure good, and qi, as a metaphysical being, is a mixture of good and evil, and human nature, as the product of the coexistence of reason and qi, has both the pure good and no evil nature of destiny from reason and the temperament of desire from qi, so that "saving heavenly reason and destroying human desire" has become a natural moral requirement, and it is believed that only in this way can it be sanctified.

Li Jiancheng's qi science is also combined with this, because the exchange of oxygen and carbon dioxide happens to be confirmed that man and nature are related, which also establishes the concept of heaven and man induction, the unity of heaven and man!

Compared with Xunzi's concept, the Confucian theory of the unity of heaven and man is the mainstream value of the current era!

The development of this kind of academic argument is definitely something that Li Jiancheng did not expect. Now that the outside of academia has become such a controversial situation, you must know that this matter is not big, but it is not small to say. The concept of heaven and man is a deep-rooted Confucian theory and a universal value of the current social order. The materialist concept of separating heaven and man is an obsolete concept, and it cannot compete with the current mainstream view at all. However, Li Jiancheng's qi science still made many people rekindle hope for this concept.

"This is just nonsense, the emperor casually found something and made a noise like this, so what kind of moth did the female body say this time?" Someone said impatiently.

Compared with this impatient adult, Ye Xianggao is much calmer. A politician is a politician in the end, Ye Xianggao said: "Students are blindly obedient, as long as they are guided, this matter can be guided!" Why don't we go to the book collectively and ask His Majesty to open an argument in the newspaper, and we will preside over the argument with the students. ”

Ye Xianggao said it lightly, but everyone couldn't help but be stunned, this is to take the newspaper to open the knife! But that newspaper is the emperor's personal sword, will the emperor give them a chance?

Sun Shenxing said sideways: "It's okay for me to wait, but will the other adults agree?" ”

Donglin wants to move the newspaper, and other parties will certainly not sit idly by. Ye Xianggao said: "Then invite all adults to come together to lead the prosperity of the literary world, presumably all adults will not refuse!" ”

Ye Xianggao's move is ruthless, he wants the United Nations Congress to take revenge from the emperor! Although a page is small, it is also the right to speak! Donglin everyone thinks it is feasible, and there is no problem in uniting with the other three parties, and the other three parties will definitely be interested in this.

The flourishing between ideas and ideas is the essence of the changes that occur in the world. This concept can be roughly divided into two types: idealism and materialism. The representative of materialism is to say that it has been realized today, and materialism has created a democratic regime that rules us in a chaotic way of reality. Why do you say that? Because the truth is that the values of freedom and materialism give us the feeling of surrealism. Based on nature, it is a circle that cannot be transcended.

Idealism takes the Confucian idealistic monarchy system of Li Jiancheng's current era as an example. Ruling with a super-high social class system seems more realistic than materialism, but its spiritual direction is clear, that is to say, it can be spiritually detached.

The two societies seem to be opposed to each other, but the theories of the composition of the world are the same; The world is simple, prosperous in complexity, and finally one.

This means that everything in this world is simple at the beginning, at its height it must also be at its most complicated, and at its end, it should also be at its unification.

This is in the view of the value of infinite possibility, which means that possibility does not end with the birth of meaning. Anything that has fulfilled its meaning is not a direction that infinite possibilities are pursuing.

The reason for all this is that man has the power to actively pursue possibilities, both in terms of destruction and beginning. The two opposing eras, coupled with Li Jiancheng's special concept, whether to establish or retain, and what kind of possibility it is, everything depends on Li Jiancheng's choice. (To be continued......)