"He who is full of heaven and earth is also material."

At the Taixue Conference, Jiang Xinghuo officially announced his "Qi Monism", or "Material Monism".

For modern people, the word matter is easier to understand and bring in, but from a philosophical point of view, there is no essential difference between "qi" and "matter" or "elements" in the West, and it can basically be understood as the same thing, which is the basic existence of the world in abstract concepts.

"Everything in heaven and earth is reasonable, but the reason is not true, it is false, and what Zhu Zi said is not inseparable, but it is not wrong."

Jiang Xinghuo smiled and said: "In the void, Kunlun is thin, the four seasons are not worried, everything happens without real reason, the sincerity of this heavenly way, or it can be said that 'the objective law of matter'." ”

Jiang Xinghuo's meaning is obvious, there is indeed a thing of "reason" in this world, but "reason" is not an entity, but an objective law of matter, so heavenly reason cannot affect human nature.

At this stage of the debate, it is necessary to pause for a moment and review the key theoretical process of the whole debate.

Many people have heard of the classic sentence that Yang Shiqi just came up with, "starving to death is a small matter, and losing a temper is a big thing", but few people should have thought about why "starving to death" and "losing temper" are opposed, this is because under Cheng Zhu Lixue's extreme "dualism of reason and qi", the macro level of reason and qi are divided into each other, and the micro level of reason and qi interact with each other.

To express it by the formula, that is: Li + Qi = 100%

And the more reason, the less qi, and vice versa.

Therefore, the ideal world that Cheng Zhu Lixue hopes to achieve is to maintain the basic qi while trying to let the reason occupy a larger proportion.

The "principle" in this is from Zhang Zai's "Theory of Too Void Qi", and the "too void" is replaced.

According to Zhang Zai's theory of human nature ("the nature of heaven and earth" and "the nature of temperament", that is, human nature is through nature), when implemented into people, it becomes "human desire".

In fact, Cheng Yi's "dualism of rational qi" or Zhu Xi's "theory of heavenly reason and human desire" is no longer the same thing as Zhang Zai's theory of too empty qi, and can only be said to be specious.

It is precisely because of the development of the theory of qi that when it reaches an extreme state, there is "preserving heavenly principles and destroying people's desires", and there is "starvation to death is a small matter and a big loss of moderation".

In the theoretical realm of theorists, there is no point in debating "reason".

As far as the Heavenly Principles are concerned, physicists have infinite combat power in this field.

Jiang Xinghuo's idea of cracking is the opposite, from Zhu Xi's "Theory of Heavenly Principles and Human Desires" to Zhang Zai's "Theory of Taixu Qi", through the components of the microcosm, to verify that "qi" is a cell in the body of life.

——And then completed the falsification of Zhang Zai's "Theory of Too Void Qi".

The falsification process is very simple, Zhang Zai believes that "Taixu" is the source of "qi", and "qi" will return to "Taixu" after dissipation.

However, the source of the cell is not "too void", and the cell will not return to any "void world" after dissipating, so "too void" does not exist.

No, it cannot be said that "too void" does not exist.

Rather, it is said that "Taixu" is not an entity.

The world is completely composed of matter, so "Tai Xu" is an imaginary concept, and "Heavenly Principle" is also an imaginary concept, and neither "Tai Xu" nor "Heavenly Principle" are objective entities.

Therefore, Jiang Xinghuo's "Qi Monism", or "Material Monism World Theory", has become "matter (cell)" + void (objective law of matter)".

Therefore, the different versions of the Qi Theory are as follows.

Zhang Zai's "Theory of Too Void Qi": Too Void + Qi

Cheng Yi's "dualism of reason and qi": reason + qi

Zhu Xi's "Theory of Heavenly Reason and Human Desire": Heavenly Reason + Human Desire

Jiang Xinghuo's "Material Monism": Matter (Cell) + Void (Objective Law of Matter)

And Jiang Xinghuo will return to the topic itself next, what he wants to demonstrate is the key to the proposition of "starvation is a small thing, a big loss of moderation", that is, the relationship between human nature and heavenly principles.

"Heaven and earth are only full of matter, and all living beings are born from this."

"And the human heart, that is, the spirit of qi, the so-called knowledge of qi is above, the heart and body are popular, and those who are popular and organized are also sexual."

"The heart of heaven and earth, the air of the four seasons, harmony is spring, harmony and temperature is summer, temperature decay and cool is autumn, cool and cold is winter, cold decay is spring, eternal is like this, if there is a boundary in between, popular without losing order, it is the void, that is, the objective law of matter."

"Reason is not visible, but it is seen in qi; Sex is not visible, it is seen in the heart. ”

In terms of world view, the world view of "material monism" is that only matter exists in heaven and earth, and all things, including human beings, are born from it, and the traditional concepts of "mind", "sexuality" and "reason" have also been newly defined.

In the past, heavenly principles, nature, and human nature have all changed from real concepts to virtual concepts.

"Reason" has become a virtual appendage of "qi" or "matter", and human nature has become a virtual appendage of "mind" rather than an independent real existence.

In fact, opposing the view of "reason" and "nature" as metaphysical, transcendent, and independent entities was the mainstream view of thinkers in the late Ming Dynasty.

This is also the inevitable change brought about by the development of the commodity economy in the field of social thought.

Even if Jiang Xinghuo does not put it forward today, Cheng Yi-Zhu Xi's vague "dualism of reason and qi", which is destined to lag behind the times, will definitely be eliminated, which is the trend of the times and the desire of the people.

The theoretical viewpoint that "starvation is a small matter and a big loss of moderation" goes against the trend of history and human nature should be swept into the garbage heap of history.

But Jiang Xinghuo's sentence "sex is invisible, see it in the heart" came out, and the opposing debater suddenly couldn't sit still.

Hu Yan sat down and said solemnly:

"Heaven and earth have righteousness, and miscellaneous manifolds.

The lower part is the river mountain, and the upper part is the sun star.

Yu people say Haoran, full of gloom.

The royal road is clear, containing and Tuming Court.

When the poor festival is seen, one by one.

Or for the teacher's table, the ghosts and gods weep strongly.

Or to cross the river, generously swallow the hu.

Or for the fight of the thief, the reverse vertical head is broken.

It is majestic and majestic.

When it runs through the sun and the moon, life and death are sufficient?

The earth is based on it, and the heavenly pillar is respected!

The three outlines are really fate, and morality is the root! ”

In front of the solemn Confucius Temple of Guozijian, Hu Yan's impassioned chant echoed, and the spiritual power contained in Wen Tianxiang's majestic "Song of Righteousness" reverberated in everyone's hearts as if it were tangible.

"The Three Principles and the Five Constants are the cornerstone of a moral society, and if they are suddenly shaken, the dynasty will be in danger!"

In the face of Hu Yan's warning, Jiang Xinghuo did not take it to heart.

Because Hu Yan didn't figure it out one thing.

The Three Principles and Five Constants are indeed the cornerstone, but they are only the cornerstone of Cheng Zhu's science, not the cornerstone of the Ming Dynasty.

For the Ming Dynasty, as long as it is conducive to rule, any doctrine can be chosen as an official science.

Zhu Yuanzhang chose Cheng Zhu Lixue as the official school, just because it is relatively easy to use, and it is not irreplaceable.

The history of the previous life has also proved that even if the ideological world completely revolutionizes the "dualism of reason and qi", the Ming Dynasty will not do anything because of it.

On the contrary, it brought the Qing into the customs and forced the ideological world back again.

The top-level structure follows the ideological foundation, and there is nothing wrong with the three outlines and five constants maintained by a moral society under the small-scale peasant economy, but it is obviously out of place under the commodity economy.

There is only the truth that the roof moves with the foundation, and there is no reason that the foundation moves with the roof.

Therefore, even if the roof of the Three Principles and Five Constants is demolished, as long as the foundation of the commodity economy is stable, everything will not be a big problem.

As for the reign of the dynasty. This is said as if Zhu Di can ascend the throne and have a little bit of contact with the three outlines and five constants.

On the contrary, Yang Shiqi was more sober at this time, or more pragmatic.

Yang Shiqi didn't say anything useless, but only said: "The nature of heaven and earth and the nature of temperament have long been established. ”

Well, here I have to talk about how Cheng Zhu Lixue understands the relationship between human nature and heavenly principles.

This has to start with Zhang Zai, as a complete theoretical system, corresponding to the theory of "too void is qi", that is, "sexual dualism", Zhang Zai believes that there are two kinds of human nature, one is "the nature of heaven and earth", or "the nature of righteousness", and only called "sex"; The second is the "nature of temperament", which is also called "temperament".

The ontology of too void qi → dualism

In terms of philosophical essential relations, it is actually cosmology→ theory of human nature, or ontology → theory of human nature.

The so-called ontology, in philosophy, refers to a theoretical method that explores the essence of nature, the basis for the existence of all things and the logical relationship between them.

At today's Taixue meeting, the basic discussion is the theory of qi.

The material monism proposed by Jiang Xinghuo is a variant of the ontology of qi, which can also be said to be ontology or cosmology.

And the change of the version of ontology will inevitably lead to the change of the theory of human nature.

This is because since the Five Sons of the Northern Song Dynasty, almost all thinkers in China have established their own ideological systems from the perspective of pursuing the essence of the world, and the reason why they want to construct an ontological ideological system is to rationally explain the essence of human beings, in order to explore the good and evil of human nature, so as to find a theoretical basis for human sanctification and sagehood.

It should be said that since the birth of science, the theory of human nature has been closely linked with ontology, and the five sons of the Northern Song Dynasty, all the way to Zhu Xi, have expounded the theory of human nature from the perspective of ontology, and the dichotomy of "the nature of heaven and earth" and "the nature of temperament" is the reflection of the ontology of "dualism of reason and qi" in the theory of human nature.

Yang Jingcheng also followed and said: "Mr. Hengqu has a saying: From the void, there is the name of heaven; By gasification, there is the name of the Tao; Combining emptiness and qi, there is the name of sex; Harmony and perception have the name of the heart. ”

The first two sentences naturally do not need to be explained, and they are already clear in the debate on the theory of qi, and the last two sentences are Zhang Zai's identification of "sex" and "heart".

Zhang Zai believes that Tai Void and Qi constitute "sex", "sex" and "perception" constitute "heart", and "sex" is the result of the joint action of Tai Void and Qi, and Tai Void and Qi are the main sources of "sex".

Zhang Zaixin's Theory Formula:

(1) Too void + qi = sexuality

(2) Sex + Perception = Heart

(3) (Tai Void + Qi) + Perception = Heart

The reason for this explanation is that Zhang Zai believes that Taixu and Qi are two different things, so they play different roles in the formation of sexuality.

In Zhang Zai's thoughts, the nature of the void is the most quiet and the one, the too void is the source of sexuality, and the nature of the too void of the quiet, as Fang just said, Zhang Zai also called it "nature" or "the nature of heaven and earth", the nature is connected with the Tao, it is pure and good, and it will not be blinded by the dim air, even if it runs through people from the void and is mapped to the body of people, it will not change its supreme nature.

The so-called "nature of nature is the essence of the Tao, the dimness of the qi is not enough to cover it, the nature is in the person, just like the water nature is in the ice, although the condensation is different, it is the same as the object", the explanation is very vivid, which means that "nature" is like the nature of water, no matter whether its form melts into water or freezes into ice, its nature itself will not change.

Zhang Zai believes that because the qi gathers and disperses in the void, there are both the purity of the void and other properties, such as the appetite for food and smell in the mouth, stomach, nose and tongue, all of which are the nature of attack, and compared with the pure nature of the void, it is the relationship between small and large, the original and the end.

From a metaphysical point of view, "sexuality" is manifested as the "nature of Zhanyi" and the "nature of attacking" of qi, while when it comes to people, it is manifested as "the nature of heaven and earth" and "the nature of temperament".

That is, equation (1) too void + qi = sex is derived, and equation (4) too void is the nature of Zhan Yi + the nature of qi = sex.

The condition of equation (4) is assumed to be human, and equation (5) is based on the nature of heaven and earth + the nature of temperament = human nature

At the same time, in terms of the nature of good and evil, Zhang Zai believes that the nature of heaven and earth or the nature of righteousness is pure good, and the nature of temperament is good and evil, because the nature of heaven and earth is supreme, and the nature of temperament is formed by human temperament. It is the source of the theory that Jiang Xinghuo was attacked on Taiping Street before, for people and things, things are turbid, people are the pure of the qi, as far as people are concerned, there are turbidity, the extremely clear of the qi is a saint, the turbidity of the qi is an ordinary person, and the turbidity of the qi is the wicked. Due to the difference in human temperament, it leads to the difference in the nature of human temperament, the nature of temperament is determined by the physical instinct determined by the material nature, and the survival instinct is determined by the soft, slow and turbid characteristics of qi.

To be honest, this theory is surprisingly logically self-consistent.

Zhang Zai gave a complete logical derivation, that is, in the process of forming twins and growing up after birth, due to the different endowments, different "sexuality" will be formed. The endowment is a part of the nature, and human nature will be mixed with good and evil, and the temperament will be formed.

From this, we can get all the formulas of the "dualism of sexuality" obtained by Zhang Zai based on the "ontology of too void qi".

First Formula Group:

(1) Too void + qi = sexuality

(2) Sex + Perception = Heart

(3) (Tai Void + Qi) + Perception = Heart

Second Formula Group:

(1) Too void + qi = sexuality

(4) The nature of the Zhan Yi of the Taixu + the nature of the capture of qi = sex

(5) The nature of heaven and earth + the nature of temperament = human nature

Third Formula Group:

(6) The nature of heaven and earth + the nature of temperament + perception = human heart

So got it?

Zhang Zai attributed the supreme good to the nature of heaven and earth, and the temperament of human nature is the mixture of good and evil, which found a reasonable solution for the good and evil of human nature in history.

On the one hand, Zhang Zai inherited Mencius's theory of goodness and recognized that human nature is inherently good, but on the other hand, where the evil in human nature comes from is a problem that Mencius's theory of goodness has never been able to solve.

Zhang Zai divided sex into the nature of heaven and earth and the nature of temperament, which not only ensured the innate basis of human nature goodness, but also explained the source of human nature evil, and temporarily resolved the Confucian debate about human nature good and evil.

At present, Zhang Zai's "Taixu Qi Theory of Essence" has been falsified by Jiang Xinghuo, and Zhang Zai's "Sexual Dualism" has collapsed in half of its innate derivation.

That's why the debaters on the opposing side are in such a hurry.

If the other half also collapses

"Heaven and earth are one truth, and sex is reason!"

Yang Shiqi pretended to be calm and said loudly: "The reason why people are good and bad is only because their temperament is turbid, which is explained by this cell, and it is also brought out by their parents and mothers." ”

"Ridiculous."

Jiang Xinghuo just shook his head: "Seeking sex with sex, vainly thinking that there is something to refer to, and finally losing face." ”

"Seeking sex with sex, seeking the nature of heaven and earth with temperament, these four words are exquisite."

Hu Jichen tasted it carefully and thought quietly.

In Cheng Zhu's theoretical system, the nature of temperament is rooted in the nature of heaven and earth, and flows out of the nature of heaven and earth, but the nature of temperament is the settlement place of the nature of heaven and earth, without the nature of temperament, the nature of heaven and earth will lose the basis of existence, and the nature of heaven and earth and the nature of temperament are inseparable.

But Jiang Xinghuo obviously doesn't think so, he doesn't think that sex is a transcendent existence.

"Sex does not matter the difference between the nature of heaven and earth and the nature of temperament, Mr. Hengqu said that the nature of heaven and earth comes from the void, the reality is false, the void does not exist in the world, and sex is in the metaphysical and then exists."

Jiang Xinghuo said very firmly: "Sex is not reason, sex is the nature of the heart." ”

"Zhu Zi is not speaking, and he is still an illusion of escaping the air."

Although Jiang Xinghuo did not call Zhu Xi directly, but called him a son, the sarcasm in his words could be heard by anyone.

Translation: What does it mean to "escape from the void and fall into illusion"?

To put it bluntly, Zhu Xi still used the set of things sewn from Buddhism.

"Sex is 'born with', and it is everywhere, such as: the brain can think, the brain is also the nature, the ear can hear, the ear is also the nature, the eye can see, the eye is also the nature of the eye."

Jiang Xinghuo's meaning is that all "sex" falls on people, and there are corresponding organs to assume the function, even if the moral concept is generalized, it is only the nature of the human heart, and there is absolutely no experience that is born without the acquired experience.

Well, if in the words of the physicists, this is called tangible qi with sexual reason, and vice versa, without physical qi without sexual reason.

In short, this is a view of human nature based on the theory of the material world.

Jiang Xinghuo's words became sharper and sharper, and even directly commented on Mencius's theory of human nature.

"Mencius talks about sexuality, only on the nearest point, such as compassion, the same is compassion, there is no difference, there is not much difference, it does not harm compassion; If the heart of shame is also shame, it is also shame, and if it is too late, it is also similar to it, so it does not harm it to be ashamed. ”

"If you are too compassionate, your shame will be reduced; If you are too ashamed, you will be sad. The heart and body are lost, and the conscience is still there not far from the beasts, and the people who kill and rob on weekdays suddenly see the children entering the well, and this heart is exposed. ”

This is a classic example of Confucianism's theory of nature, where a child enters a well, he must have compassion.

Jiang Xinghuo directly believes that the quality of a person is by no means determined by the nature of heaven and earth and the nature of temperament.

The nature of temperament, to put it bluntly, was created by Song Ru himself.

"Song Ru didn't dare to talk about sex explicitly, and the theory of sex with special temperament can't stand scrutiny."

Seeing that Yang Shiqi was speechless for a while, Hu Yan took over.

"Mr. Yichuan has a cloud: there are good since childhood, there are evil since childhood, there is temperament, goodness, solidity, and evil must not be called sex."

"After the metaphysical, there is the nature of temperament, and if the good is the opposite, the nature of heaven and earth exists, so the nature of temperament, the gentleman has the nature of Buddha."

Jiang Xinghuo picked up the seeds on a piece of glass and retorted for example.

"If you look at this seed, growth is sex, growth is qi when you grow up silently, and growth is obviously temperament, how to divide a seed into two? On the one hand, it is said that sex is good, and on the other hand, it is said that the temperament is not good, and the so-called good and contrarian are only good and opposite, which is intellectual; If you want to get rid of the bad temperament and restore the goodness of one reason and righteousness, it means that people have two natures, isn't it ridiculous? ”

Yao Guangxiao also teased: "My husband eats less King Kong, but in the end, he doesn't go away, why do you want to wear it outside?" Vajra does not stop with the impurities in the body. ”

This is the Buddhist vajra body, and the old monk used it to ridicule the physicists for going to the other extreme.

Jiang Xinghuo continued to say this: "The nature of heaven and earth, is it not like the Buddha Vajra body? All turbidity, rigidity, softness, and urgency, are all detained? ”

With that, he picked up another glass of water and shook it in front of everyone.

"The water is clean, and it is clear if it is purified, it is smelly if it is not clean, and it is turbid if it is filled with sludge.

"If it is said in this way, it is the unity of water and the unity of the instrument, and the mixture of sexuality is like this, isn't it a contradiction?"

This is also a classic stalk of science, Cheng Yi once used water and the vessel containing water to compare the nature of heaven and earth and the nature of temperament.

Hu Yan's face is getting darker and darker, if this debate continues, it should not be far from losing.

Jiang Xinghuo used the cell theory to kill the theory of qi, and the "sexual dualism" of the nature of heaven and earth and the nature of temperament derived from the void is untenable.

So in order to save the decline, Hu Yan had to speak.

"Benevolence, righteousness, propriety, and wisdom are all sexual."

"Zhu Zi's Language" once quoted Mr. Yi Chuan's words: benevolence is based on filial piety, and on sexuality is benevolence is the foundation of filial piety, benevolence is sex, and filial piety is use."

This time there is no need for Jiang Xinghuo, Xie Jin opened his mouth and said categorically: "There is only benevolence, righteousness, propriety and wisdom in sex, why is there no filial piety?" In the final analysis, even if benevolence, righteousness, propriety and wisdom are all vain names, life has fallen, only parents and brothers, this incomprehensible feeling, innate, this is true. So there is the name of benevolence and righteousness, and the so-called knowledge and benevolence are really self-sufficient, so there is the name of wisdom; When he was subordinate to his brother, he had his own organization and arrangement, and he saw the truth of his actions, so he began to be polite. ”

"Cover the heart of a child, see the father naturally know love, see the brother naturally know respect, this is the source of heavenly principles, why eliminate the heavenly principles, and then send it for the father?"

Xie Jin's meaning is that the innate human relationship is real, but other benevolence, righteousness, etiquette, wisdom and filial piety are all cultivated.

What is filial piety?

Filial piety is filial piety, and brother is love.

However, Cheng Zhu Lixue believes that there is only benevolence, righteousness, propriety and wisdom in sex, and there is no filial piety, which is the logic of "benevolence and righteousness first, and then filial piety", which is undoubtedly the first name and then the truth.

Zhang Yuchu also made up for it heavily.

"There is the nature of things and nature, and it is inevitable that it will not make sense."

At this time, no matter how the topic is involved, the theory of human nature is always incomprehensible, but whether it can be understood or not, it is a disadvantage for the opposing side.

Hu Yan simply retreated as the way forward: "Then the national teacher might as well talk about how to explain human nature if you don't agree with the nature of heaven and earth and temperament." ”

"Human beings are made of matter, and there is no physical reason or heavenly principle above the matter, and sex is not given by the physical heavenly reason or reason, but the heavenly principle and law of the virtual body exist."

Jiang Xinghuo replied simply: "All things in the world, if there is matter, there is sex, and if there is sex, there is virtue, and the grass, trees, birds and beasts are not sexless and virtuous, but the material and people are different, so the sex is also different, and the virtue is also different. The closer we get to the material life of man, the closer sex and virtue will be to man, and this is the truth. ”

In other words, compared with the pure goodness of heaven and earth in Cheng Zhu Lixue's "dualism of sexuality", Jiang Xinghuo does not emphasize the common goodness of people and things, but emphasizes that people and things have a common material basis, which comes from materiality, and the materiality of different things or lives is different, which leads to the difference in sex and morality.

In the thought of science, Cheng Zhu Lixue's so-called temperament is relative to the nature of heaven and earth, in order to explain the source of human beings, and then find the root of cosmology for the evil elements of human nature, but Jiang Xinghuo's theory directly denies the existence of the nature of heaven and earth, believing that matter is the ultimate source of all things in the universe, and between heaven and earth, inside and outside the human form, it is nothing more than matter.

"Matter determines the difference of life phenomena, a person has the characteristics of a person's life, so a person has a person's personality, and human nature is gradually formed in the cultivation day after day, human nature is the same as the life phenomenon of all cells, it is changing every day, and the root of this change lies in the movement and change of matter, before the end of life, it changes every day, so human nature develops every day."

"As for the good and evil of human nature, there are factors such as congenital heredity, as well as acquired cultivation, and the acquired factors are more important for the vast majority of people, and at the same time, people have the moral consciousness to consciously choose good and evil."

"What about the argument of reason?"

The more Hu Yan listened, the more his heart sank, Jiang Xinghuo obviously came prepared, and prepared a set of systematic logic to deal with it.

The only way at the moment is to let Jiang Xinghuo play his cards first, and then find an opportunity to counteract.

"Sexuality, the reason that people are born with, has not tasted or differed, the reason of benevolence, righteousness and reason, can not be extinguished by foolishness, and the desire for sound and smell cannot be abolished by wisdom, which can be described as sexuality."

That is to say, as far as human desires are concerned, the natural desires of human ears, eyes, mouths and noses, and the need for sound, color, and odor are natural and inherent in human nature. Jiang Xinghuo's point of view is obviously contrary to Cheng Zhu Lixue.

Cheng Zhu Lixue believes that benevolence, righteousness and reason come from the nature of human destiny, and the desire for sound and odor comes from the nature of temperament, and the desire for prosperity is harmful, which is incompatible with the nature of the mandate of heaven.

However, Jiang Xinghuo's words are not finished, based on the monism of matter, he naturally has a corresponding complete supporting theory, which is used to replace the theory of heaven and human desire based on the dualism of reason and qi.

"Heaven is born of matter, and reason is based on material."

"Voice, color, and smell ensure the growth of people, and benevolence, righteousness, and reason ensure the virtue of people."

"Reason takes desire as the body, if there is no basic life phenomenon, there is no human nature, let alone reason, reason is based on desire as the premise of existence, and there is no human nature that gives up desire, and it cannot be separated from desire."

"Reason and desire are both virtual products of matter, not real existence, reason and desire together ensure that 'man is human', and without one of the two, he cannot constitute a complete person, and the two coexist in man and are interdependent."

"In other words, reason and desire are unified."

(End of chapter)