"You say I don't understand how important science is to the imperial power and the people, but a gentleman is easy to live in order to die, and the high can certainly do this, how do you know that it is not easy for the humble to live just by living?"

Jiang Xinghuo continued: "Although I also have my own thoughts, my thoughts have never been your thoughts of the prosperous era of Haiqing Heyan, 'how much better do I want to let the people live', my thoughts are just 'no matter what, let the people live first, and then give him a chance to get better', the people are the foundation of the state, and life needs ambition." ”

Obviously, the Confucian "Theory of Destiny", which has been implemented from the first dialogue, has been used as the main line, and it is entangled with "Zhiqi Shuo", affecting the confrontation between the two.

"It's impossible, your thoughts are just the views of a country fool." Kong Xilu shook his head and sighed, and said: "You even want to refute the most basic 'exhaustion of reason to the point of death', you might as well stop here today, you are not my opponent." ”

The reason why Kong Xilu wants to end the dialogue is because in the "Theory of Fate" of Lixue, there is a statement that is recognized as a similar theorem, that is, the judgment under the second process, "exhausting reason to the point of life, three things are combined at one time, and there is no order in the yuan, and the poor reason cannot be regarded as something to know, if it is really poor, that is, life is also enough."

In other words, since Confucius had the saying of "knowing fate" and founded the "Theory of Destiny", this has always been the foundation of Confucianism, and in the era of the Northern Song Dynasty Wuzi's science, there was a complete explanation of the theoretical framework and content of the "Theory of Destiny", that is, if you want to achieve the state of "knowing your fate", it is accompanied by "exhaustive reasoning (exhaustive reasoning, related to the "Theory of Things" mentioned in Jiang Xinghuo's sermon) and "exhaustive nature (seeking the mind, related to the "Theory of Mental Nature")".

And Ercheng believes that reason, sex, and life are the same thing, and there is no order of who is before and who is behind, and it is not the step-by-step Qi family ruling the country and leveling the world.

But in fact, the implicit meaning here is that the destiny of heaven is difficult to find, and human nature is inexhaustible, but it is relatively easy to exhaust reason, so it is extended to the "Theory of Things".

Li Zhigang, who was listening on the side, put the newspaper under his buttocks, and there was no obstacle to listening.

In Li Zhigang's view, today's debate between Jiang Xinghuo and Kong Xilu revolves around two things, one is "The Theory of Destiny" and the other is "The Theory of Zhiqi", and the relevant basic concepts are very clear, which are all compulsory courses for the introduction of science, and they cannot stump him.

It's complicated, but if you describe it in a formula, it is:

The two-way solution method of "The Theory of Destiny": exhaustive reason = exhaustive nature = knowing the destiny of heaven, practical difficulty exhausting reason> exhaustive nature > knowing the destiny of heaven

"Zhiqi Said" Cheng Zhu Problem Solving Method: (Zhi + Gongfu) + (Qi + Gongfu) = Heavenly Dao

Although Ji Gang, who was not good at studying when he was in school in Shandong, heard it in a fog, but under Li Zhigang's whispered explanation, he also understood.

Ji Gang wrote two words on Li Zhigang's palm with his fingers in return, and Li Zhigang was pleasantly surprised in an instant.

Not to mention the small actions of these two people, Jiang Xinghuo said without hesitation.

"Of course, Yi Chuan has words, exhaustive reason, exhaustion, and life. Only when the reason is exhausted will be exhausted, and the sex will be killed. Because the finger pillar said: This wood can be a column, and it is also reasonable; Its crookedness, sex also; Therefore, those who are upright will also die. Reason, sex, life, just one. ”

The examples given by Cheng Yi are all easy to understand, wood can be used as a pillar, it is its 'reason', its straightness is 'sex', and the reason why it is straight is 'life', but obviously, Jiang Xinghuo is by no means just repeating Cheng Yi's example, but taking Kong Xilu's point of view and finding corresponding examples from the books of science to refute him.

Kong Xilu also realized this, his brow furrowed slightly.

"Could it be that he really wants to pry open the foundation of "Fate"?"

It must be known that "The Theory of Destiny", as one of the basic views inherited from primitive Confucianism, can be said to be the foundation dug from the old mansion by the five sons of the Northern Song Dynasty to the edifice of science.

And it is precisely because Kong Xilu knows this thing that it has almost become an immutable theorem, so from the moment he saw Jiang Xinghuo, he took this as the main line and started a confrontation between the two.

Can be if. Is this wrong?

An absurd thought flashed through Kong Xilu's mind.

"Impossible!"

Kong Xilu shook his head in his heart and said silently.

In his opinion, when he was reading Ercheng's works, every sentence and every paragraph of literature was a precious wealth that had been tempered thousands of times, not to mention the various annotations in the relevant content of "The Theory of Destiny".

In fact, the reason why Ercheng wants to interpret Confucius's "knowing fate" in this way is because Ercheng is worried that if he does not solve it in this way, then the solution of normal word order will make people think that "knowing fate" is an independent process.

Again, it is described by a formula, which is:

The normal solution of "The Theory of Fate":

(Poor reason + work) + (exhaustion + work) ≠ know the destiny of heaven = life + work

You don't need to be exhausted, you don't need to do your best, you can directly find the work of "knowing the destiny of heaven", and you can "even the destiny" after practicing it, Ercheng thinks that this will make people mistakenly think that knowing the destiny of heaven is an independent work, but in fact, in the framework of science, the matter of knowing the destiny of heaven is too grand, so grand that there is nowhere to focus on, and there is no way to put down the foot, as if, I said that I am now going to step on my left foot and my right foot to go to the sky.

But what is science?

Science is a discipline that has been studied by countless top scholars in China over the past hundreds of years, represented by the "Five Sons of the Northern Song Dynasty", who have spent their lives on the framework of primitive Confucianism, absorbed the ideas of the Book of Changes and other ideas, and continuously self-explained and iterated through stitching out of context, and finally constructed a complete theoretical edifice.

This theoretical edifice, magnificent and exquisite, except for a few bricks that have not yet been filled in at the very top, is impeccable and absolutely self-justifying from the overall point of view.

Therefore, the science of science does not advocate going straight from the first floor to the eighteenth floor, nor does it advocate epiphany, but through various branch theories such as "The Theory of Destiny", "The Theory of Zhiqi", "The Theory of Rational Qi", "The Theory of Ontology", "The Theory of Mind", "The Theory of Gongfu", and so on, it constantly constructs an ascent system with different steps.

When we understand the structural nature of physical science, it is not difficult to understand why Ercheng does not advocate the "knowledge of the destiny of heaven" that can directly reach the peak through some kind of method similar to "enlightenment".

It is also understandable why, in Kong Xilu's view, Ercheng's "Theory of Destiny" is absolutely not wrong.

It's not that Kong Xilu is so stupid that he can't guess when he reads a sentence, whether there is another solution, but another solution, which is not allowed within the scope of science.

These things have long been deeply imprinted into the depths of Kong Xilu's soul.

But since Jiang Xinghuo dared to use this example to refute himself, it was enough to prove that he was indeed the foundation of knowing the science, so it was impossible for him to find a reason for opposition from his theory in such a short period of time.

Can be if. Isn't it true that he has found a reason to oppose it and presented it to the world?

For a moment, something suddenly came to mind, and Kong Xilu felt a chill on the back of his neck.

"The Theory of Destiny is the foundation of science, not just anyone can question it, if you don't understand it, let's stop here today." Kong Xilu forcibly suppressed a trace of panic in his heart, and responded calmly: "Not to mention, you still take Mr. Yi Chuan's example, Yi Chuan has already said it clearly, why do you need to put your beak again?" ”

"Don't worry, listen to me slowly."

After spraying people's hearts, Jiang Xinghuo also had an interest in slowly arguing with him.

Unlike chopping off people's heads with a knife, crushing the faith in the enemy's mind is what he is more interested in.

Jiang Xinghuo smiled noncommittally and said, "If you are reasonable, you must be poor, if you have sex, you must be exhausted, and if you are not exhausted, you can't say that you are exhausted, but as for the combination." In the past, the police life was the source, and the exhaustive reason and exhaustion were like the source through the canal, but the canal was two things, and later this proposal must be changed. That's what Ikawa said, right? ”

Kong Xilu's heart sank, and sure enough!

The other party really put a lot of effort into it and came prepared!

Here is to say that the learning of the five sons of the Northern Song Dynasty does have an obvious succession relationship on the timeline, and they have also made foundational contributions in different fields of science, but as long as they are people, there may inevitably be different views and definitions for the interpretation of the same issue, and the five sons of the Northern Song Dynasty are no exception, so in the view of Ming Confucianism in this era, some controversial issues have been explained better and more perfectly, but there are some, but not necessarily.

For example, Zhang Zai, well, is the Zhang Zai who said "set up a heart for heaven and earth, establish a life for the people, continue to learn for the saints, and open peace for all generations", he has a little different opinion from Ercheng in "The Theory of Destiny".

Of course, if Jiang Xinghuo only took out the things that were loaded, it would be just picking up people's teeth, and there were things that could be refuted, and there was nothing to be afraid of, but Kong Xilu looked at the peach that Jiang Xinghuo had gnawed half of in his hand, but his eyelids jumped inexplicably.

But in any case, there is no way to show any expression at the moment, so you can only wait for Jiang Xinghuo to make a move.

Jiang Xinghuo paused and said:

"Exhaust reason, and then die.

Do your best to be a character, and then listen to it.

Old and peaceful, and then don't dream of Zhou Gong. ”

Huang Xin, who was listening on the sidelines, seemed to have thought of something, and he blurted out: "Luoyang's debate!" ”

Li Zhigang also suddenly followed.

During the Song Dynasty, there were two major branches in the school of science, one was Guan Xue, which was represented by Zhang Zai, and the other was Luoxue, which was represented by Ercheng.

The Luoyang debate is the pinnacle debate of the two schools of science, and the main arguments focus on three aspects: "exhausting reason to the point of life", "etiquette education", and "Jingtian system".

Jiang Xinghuo said with a smile: "Mr. Hengqu has a saying, Yi Chuan understands 'exhausting reason to the point of life', 'only exhausting reason is fate'. The so-called 'is also lost too quickly, and this meaning is in order. If it is a poor reason, it can be fulfilled, and then the inference is full of human nature; If you have fulfilled the nature of man, you must have the nature of all things, and then you will be able to reach the way of heaven. In the meantime, how can you pay attention to it now? Scholars must be poor in order to learn. Now that we know our fate and our fate, how can we know that it is the best? ”

A digression here, it's obviously Ercheng, why are the two of them 'Yichuan (Cheng Yi)'?

This means that Ercheng studied under Zhou Dunyi, and Ercheng's Luoxue is actually the source of the second half of the history of Confucian thought in later generations.

After the southern crossing, Cheng Yi's theory was completed by Zhu Xi, known as Cheng Zhu Lixue; Cheng Hao's theory was developed by Lu Jiuyuan and completed by Wang Yangming in the Ming Dynasty, and was known as Lu Wang Xinxue.

In the Ercheng era, the two schools of science and mind were not yet distinguished, but only some differences in the academic interests of the Ercheng brothers, and the ideological debate between Zhu Xi and Lu Jiuyuan in the Southern Song Dynasty led to the formation of the two schools of thought, which became the most prominent differences in the knowledge society of the world.

At the beginning of the Ming Dynasty, the Ming Confucians studied the science of "Cheng Yi-Zhu Xi", so when it comes to Ercheng, it is naturally Cheng Yi.

Back to the topic, what Jiang Xinghuo said is actually another way of solving Zhang Zai's problem for "The Theory of Fate".

The three methods of solving the problem are still expressed in formulas for easy understanding:

(1) The two-way solution method of "The Theory of Destiny": exhaustive reason = exhaustive nature = knowing the destiny of heaven, practical difficulty: exhaustive reasoning > exhaustive nature > knowing the destiny of heaven

(2) The normal solution method of "The Theory of Destiny": (poor theory + effort) + (exhaustion + effort) ≠ know the destiny of heaven = destiny + labor

(3) "The Theory of Destiny" Zhang Zai's solution method: Exhaustive reason→ exhaust one's own nature→ human nature→ exhaust the nature of all things→ know the destiny of heaven

In Zhang Zai's book "Hengqu Yi Shuo", this is clearly stated.

"Poor reason should also have gradually, see more things, poor reason more, from now on to make an appointment, to the best of human nature, to the best of things. The reason of the world is endless, and the principle of heaven is different, exhaustive, and the nature of speech is already close to the words. It is both poor and humane, and then as for life, life is already in place. ”

This also extends the different "Theory of Things" between Zhang Zai and Ercheng, Zhang Zai advocates the principle of poor one thing to the principle of poor many things, Ercheng advocates one thing today, and one thing tomorrow, there are many habits, and then there is a breakthrough well, Wang Yangming is so lattice of bamboo to vomit blood.

However, the focus of today's debate between Jiang Xinghuo and Kong Xilu is not "The Theory of Things", but the pre-"Theory of Destiny".

Kong Xilu opened his mouth and said: "The debate in Luoyang has been publicized, and the exhaustive reason knows that the destiny of heaven is really one, you are wearing a hard chisel, and the truth is still this truth." ”

"Really?"

Jiang Xinghuo looked at him with a smile, as if he was waiting for him to say this.

"Confucius called Yan Yuan and said: It's a pity that I saw its progress, but I didn't see its end."

When Kong Xilu heard this, his face changed, and a few drops of cold sweat slipped down his back.

As smart as he is, of course he understands the meaning of Jiang Xinghuo's words.

Oh no, he really found it!

Moreover, it is not taken out of context, it is the original words of Confucius.

After a while, Jiang Xinghuo opened his mouth and asked, "Since you don't recognize what Mr. Hengqu said, can you still recognize what your ancestor said?" ”

"What does that mean?"

Ji Gang frowned and asked Li Zhigang in a low voice.

Li Zhigang didn't answer him immediately, but pondered for a few more breaths before he came back to his senses.

"On the surface, it means that Confucius said that he only saw the progress of Yan Hui, and never saw the cessation of Yan Hui, but if it is combined with the solution controversy of 'exhausting reason to know the destiny of heaven' in the "Theory of Destiny", then it becomes the heavenly principle and destiny of the sage.

What is the problem from the perspective of future generations?

Answer directly, there are no saints in this world, and Confucius also learned, isn't it over?

But if we put this question in the early Ming Dynasty, in science, and in prison at this moment, this is a very important question.

Is Yan Hui a saint?

Yes, he was canonized as a saint and accompanied by a sacrifice in the Confucian Temple, who dares to say that he is not a saint?

Then Ercheng's solution was found by Jiang Xinghuo to find a huge loophole.

In other words, if exhaustive reasoning and knowing the destiny of heaven are one, then why is it that the sage Yan Hui, who should have known the mandate of heaven and has exhausted his nature, is still making progress and has not stopped in the mouth of Confucius?

If you don't stop, it means that you haven't reached the limit of "poor reason".

And a saint, in today's definition, must be aware of the destiny of heaven and have done his best in human nature.

This creates a huge, unexplainable contradiction.

Exhaustive ≠ = knowing the destiny of heaven

——Ercheng's solution method was falsified by Jiang Xinghuo!

This is also one of the disadvantages of Cheng Zhu Lixue's excessive stitching, after all, the things that are stitched are stitched, and the wise man must make a mistake in a thousand thoughts, and when he encounters the clear, unavoidable and muddy original sentence of the Analects, it cannot be explained.

In fact, everyone knows that the answer to this question is very simple, and it can even be said that it is well known.

Confucius is not a saint, Yan Hui is not a saint, there is no saint in the world, there is no one who is born to know, the truth cannot be exhausted, human nature cannot be perfect, and the mandate of heaven cannot be known.

Doesn't Kong Xilu know that there is no saint in this world who can "exhaust reason, exhaust nature, and know the destiny of heaven" at the same time, and reach 100% status in three projects at the same time?

It may not be that you don't know, but you don't want to, and you can't admit it.

Because if Kong Xilu answers like this, then he will lose completely, not just in the debate, but in everything he has. Status, status, fame, glory.

Kong Xilu's identity is a saint, this is a label that he can't erase and can't erase in his life, and it is the foundation of his life, but if a saint doesn't exist in theory, what is he?

Kong Xilu learned Cheng Zhu Lixue, if he answered so, then he personally admitted that Cheng Zhu Lixue's foundation-level "Theory of Destiny" is wrong.

If "The Theory of Fate" is wrong, what will be the consequences?

The "knowledge of things" carried out for the sake of "poor reason", that is, the "Theory of Things", is also fundamentally wrong.

If the "Theory of Things" is wrong, then Cheng Zhu Lixue's "Theory of Rational Qi" and the important law of "the distinction of reason" will also be shaken.

If the foundation is not firm, the earth will shake the mountains, nothing more than this.

Seeing that the entire edifice of science was at risk of shaking, sweat slid down Kong Xilu's forehead, blurring his eyes, clouding his mind, and making his breathing heavy.

"What, dumb?"

Jiang Xinghuo raised his eyebrows and said with a smile: "Don't you think Yan Hui is not a saint?" So you tell me, who are the saints? What is a saint? ”

After Kong Xilu became a saint, of course, he did not have the ability to expel Yan Hui from the holy class.

Although the expulsion of Yan Hui from the Holy Register can fundamentally plug this hole.

But only Zhu Di can do this in the world.

But if Zhu Di really does it, it will not just be a matter of expelling Yan Hui from the holy book.

Huang Xin and Li Zhigang both watched with interest how Kong Xilu refuted.

Anyway, they won't solve this problem, but this doesn't prevent them from watching the excitement of Kong Xilu.

In fact, in their opinion, being forced to this by Jiang Xinghuo, Kong Xilu is afraid that he will be cornered.

If Jiang Xinghuo's lore really wins Kong Xilu's vote and admits defeat, then if it spreads, I am afraid that the world will be in an uproar immediately!

Moreover, if Kong Xilu can't think of a way, things will be really big.

Jiang Xinghuo originally used "contradiction to solve Taiji", "knowledge and action clamping, circulation is unprovoked, so that conscience" even pried open part of the two bricks of "Theory of Gongfu" and "Theory of Rational Qi", and now if the "Theory of Life" is also dug up, then Cheng Zhu Lixue, the edifice that has been built for hundreds of years, is really in danger of collapsing.

This also means that Jiang Xinghuo's new science is about to be established in the ruins of science.

Kong Xilu is a world-famous master of science, and if he loses at this time, then there will really be a red [danger] in science.

Kong Xilu's brain was running at high speed, and he knew very well that Jiang Xinghuo had been looking for so long, but he had only found this flaw.

If it doesn't succeed this time, it will be difficult for Jiang Xinghuo to find a second flaw, after all, science has been established for hundreds of years, and the patches that should be played are basically hit, even if there are still loopholes, such a direct damage can definitely cause fatal damage is definitely a very small probability event.

But this time is different from previous debates.

Because Kong Xilu not only represents himself, but also represents the whole of science!

And at present, part of the authority of the imperial court is in the hands of Jiang Xinghuo.

Physicists, know too well how to get along with the imperial court.

Kong Xilu believed that Jiang Xinghuo's reform violated the interests of the majority of the gentry and would inevitably fail.

But there is also a process towards failure, and in this tug-of-war, if he Kong Xilu makes irreparable mistakes, then he will become a sinner of science.

Of course, Kong Xilu did not allow himself to be invincible all his life, and he was ruined at the last and most important historical moment.

Kong Xilu's way of thinking is completely different from others, seeing that the loophole cannot be closed directly on the spot, he no longer struggles, and directly goes to build another wall to plug the loophole from the outside.

Kong Xilu took a deep breath, gritted his teeth and said: "Mencius: Everything is prepared for me, reflexive and sincere, happy and great. "Poetry" says: Born Jiemin, there are things and rules, and the poor reason of things is infinite, but reflexive and sincere is close to poor reason, and the same is true of saints! ”

Well, like "respect", "sincerity" is also the result of Song Confucianism taking things out of context.

Originally, it was not that important words, Song Confucianism took it to the extreme, called "one word is called 'sincerity'", that is to say, in this life, the difference lies in sincerity and insincerity, and then said that "a hundred skills are not as good as one sincerity", that is, a person can be sincere in any thing, can sincerely do one thing to the extreme, this is close to the direction of enlightenment, so "everything is prepared for me, reflexive and sincere, happy and great", when you can use this sincere attitude to do anything, There is nothing happier than that, and through sincerity, you are already close to the Tao.

Kong Xilu's point of view is that it is very difficult to achieve the ultimate reason in things, but as long as the heart is 'sincere', then it is close to enlightenment, that is, everything is prepared for me.

In other words, Yan Hui studied very hard and never stopped, he was 'sincere' enough, so in terms of 'exhaustive reasoning', although he did not exhaust all the truths, he had already achieved close to 'Tao'.

In this way, the two-way equation is once again established after being modified by Kong Xilu.

Exhaustive ≈ = knowing the destiny of heaven

Although it is a "≈", although it is not perfect, it can be regarded as a reluctant round of the past, rather than a "≠" with fundamental differences.

Seeing that Jiang Xinghuo's fierce offensive was cracked by Kong Xilu's move in a blink of an eye.

Mo said that it was Ji Gang, and Li Zhigang was a little dumbfounded.

Can you still play like this?

"To solve the face with sincerity is close to the Tao, the saint's personality is not broken. Kong Xilu has been invincible in the world for decades, and he really has real ability and ability, but he doesn't know how Jiang Xinghuo should deal with it. ”

Huang Xin also thought secretly.

Kong Xilu regained a city, and naturally it was impossible to be beaten passively, but to take the initiative to attack along the lines of thought that had just been figured out.

"All forms and colors are in my body, and there are nothing but things, and each has its own thing. The eyes are to the color, the ears are to the sound, the mouth and nose are to the smell, and the foreign objects are not allowed to escape, they must also have it. Knowing its body and not leaving it behind, the reason of the world can be grasped. ”

Kong Xilu's "knowing its body and leaving it behind, then the reason of the world can be carried out", the allusion comes from "The Mean".

The original text is, Zi said: Ghosts and gods are virtuous, and they are prosperous. See it; Listen to it and hear it; The body is not left behind. So that the people of the world, Qi Ming, dressed in full clothes, to bear the sacrifice. It is like on it, as it is on its side. The poem says: God's thoughts, unthinkable, can shoot thoughts? The husband is subtle, and the sincerity is unacceptable, so husband.

Of course, according to the consistent style of the masters of science, the borrowed allusions are just borrowed skins, and Kong Xilu means that people are poor and rely on the feedback provided by various senses, as long as they know the "body", then the truth of the world can be understood.

In other words, Kong Xilu is using another example to confirm the "reflexive and sincere" he just patched Yan Hui, or "reflexively exhaustive".

Kong Xilu quickly sacrificed his killer move: "There is a saying in "Ercheng Ji", asking: Gewu is a foreign object, is it a sexual object? Answer: No restrictions. Everything in front of us is nothing more than things, and everything is reasonable. For example, the reason why the fire is hot and the reason why the water is cold, as for the monarch and the minister, the father and the son are all reasonable. Isn't it ridiculous that everything can be reflexively exhausted, and your so-called 'first exhaustive reason, then exhaustion, and then knowing the destiny of heaven'? ”

According to the understanding that Zhu Xi obtained from Ercheng, that is, the original words of Zhu Xi's letter are "However, reflexive and sincere, it is the character of the thing to know the things in the future, and it is exhaustive and exhaustive." Therefore, all the principles of the world, contrary to the body, have things that are seen by sight, ears, hands, and feet."

That is to say, "reflexive and sincere" is a matter after the knowledge of things, because at this time, the poor reason is already exhaustive, or it is still dug from the root of "The Mean", Mingshan is the matter of learning from things, and sincerity is the work of sincerity and righteousness.

Jiang Xinghuo did not speak.

He just felt that Kong Xilu should not be and should not habitually continue to play on the topic.

If he returns to "The Theory of Knowing Fate", or picks up the "Zhiqi Theory" just now, Jiang Xinghuo is afraid that he will return in vain today, because science has gone through hundreds of years of development, not to mention the fatal loopholes, even the ordinary loopholes that can be caught are not very many.

As long as he continues to debate on the existing track, Kong Xilu can get the worst result and it will be a tie.

But if you want to pull some "body", then Jiang Xinghuo will not be able to get used to you.

In other words, when modern science had not yet emerged and the corresponding modern philosophy had not developed, the philosophy of the Middle Ages was extremely inaccurate in its observation and definition of matter.

This is not to belittle Chinese philosophy or Eastern philosophy, but in the era of the first year of Yongle, not to mention Eastern philosophy or Western philosophy, the concept of matter is inaccurate, and even, the West is even more unreliable at this time, it is gradually changed with the progress of science and technology, and Jiang Xinghuo is also convinced that if industrial change and scientific and technological progress appear in the East, then Eastern philosophy will also make progress in the concept and definition of matter.

This is not a stack of armor, but to be honest, philosophy, as a thing at the level of thinking, will inevitably develop with the development of technology at the material level, and in his previous life, the degree of ideological activity at the end of the Ming Dynasty was no worse than that of the Western Enlightenment period, and there is no reason why technology and the corresponding social development can keep up, and Eastern philosophy cannot produce corresponding concepts.

In dialectical metaphysics, for example, there is a philosophical proof of the important distinction of matter, that is, the nature of the three natures of objects (to be correct), and this is a topic of profound significance for modern philosophy.

Because of the nature of the three natures of objects, the different properties of things are directly expounded in the ontology, ontology, and ontology of things from the philosophical concept.

"What you said is very good, if you know its body and cannot leave it behind, then the reason of the world will be correct."

To everyone's surprise, Jiang Xinghuo frankly admitted that Kong Xilu's methodology was good.

Li Zhigang frowned, this is not Jiang Xinghuo's style.

Obviously, there are some theories in this, as for what the statement is, Li Zhigang can't guess it for the time being, but it should be clear soon.

"We don't need to debate other things, just use the simplest examples, such as Yichuan using a pillar as an example, and an obscure nunnery using the imperial examination.

However, Jiang Xinghuo then weighed the remaining half of the hard peach in his hand and asked again.

"Then I ask, how should this peach in my hand be 'reasonable'?"

Looking at Kong Xilu in contemplation, Jiang Xinghuo smiled.

Obviously, Kong Xilu still did not understand what kind of door his question had opened.

Behind this door is the unknowable knowledge that is enough to open up a vast soil for the nascent "science" circle within the existing philosophical framework of the world.

(End of chapter)