Reason and desire are unified!

These four words struck on everyone's hearts like a flood of bells.

The completeness of Jiang Xinghuo's theory exceeded everyone's expectations.

From an ontological point of view, Jiang Xinghuo's theory, the explanation of the entire real world, is undoubtedly a rolling level for the previous generations of Confucianism, especially Song Confucianism.

Whether it is Zhang Zai's "Theory of Taixu Qi", Cheng Yi's "Dualism of Reason and Qi", or Zhu Xi's "Theory of Heavenly Reason and Human Desire", the worldview framework of Qi Theory is difficult for people to fully understand and convince people to explain the real world.

Gas, does it exist? If so, what does it look like? Why didn't anyone observe it?

These problems have not been effectively solved.

It's like a pair of torn pants that have been passed down for four or five generations, and each generation is sewing and mending, just trying to make it not too embarrassing to show the stuffing and embarrassment, as for how beautiful it is, then it can't be done.

And now, these torn pants have been completely cut and rotted by Jiang Xinghuo's big scissors called "cells".

Compared with the abstract, formless and insubstantial "qi", the cell is a real existence that can be universally observed by ordinary people on almost all living organisms, and this real existence is the basic unit of life, and at the same time, it hardly changes due to the change of observer.

As long as the observation method is fixed and a standard microscope is used, different people can get the same observations.

- Don't underestimate that.

In the various schools of traditional ontology, whether it is Buddhism, Taoism, or Confucianism, the observation of ontology is "different from person to person".

In other words, different people, depending on their qualifications, understanding, Buddhahood, and other factors, have different results in the process of observation or realization of the ontology of each school.

This leads to the fact that the public says that the public is reasonable, and the mother-in-law says that the mother-in-law is also reasonable.

Because of this, the three religions have been at loggerheads with each other for thousands of years, and each has its own set of epistemic theories about the structure and composition of the world, that is, ontology.

However, Jiang Xinghuo's "material monism" completed an epoch-making change in ontology by discovering the existence of cells at the microscopic level.

From then on, the ontological observer, well, in Confucian parlance, "the person of the body," no longer needs personal endowments, and all of them can observe the same detailed results in the same way.

In this way, not only is it convincing to see is believing, but the degree to which this set of theories can be popularized has also greatly increased.

When there is a larger audience and more people who believe in it, it will naturally become a public opinion.

The greatest effect of the positivist approach is to "don't believe for yourself".

This effect has already begun to be seen in the popularization of scientific principles and experiments.

For example, the principle of hot air balloon pressure and the principle of prism scattering can be replicated experimentally.

It is precisely because of this that scientific principles are sought after among the students of the country, and then become popular.

This truth is well understood by all the great Confucians here.

Therefore, they all know that once today's results are published, especially in the name of Kong Xilu, then with the popularization of microscopes, Jiang Xinghuo's "material monism" based on the theory of cellular matter will quickly become popular all over the country, and physicists are powerless to refute it.

The simplest example is that the theory of cellular matter can prove its own existence, how can a physicist prove the existence of "qi"?

I can't prove it, I don't have the ability, you know.

In addition to the ontology of "material monism", based on the theory of human nature extended from ontology, Jiang Xinghuo has obviously put a considerable amount of effort into it.

"Adjourn for now, and rest for a moment."

At this moment, Hu Yan, as the host, took advantage of the power in his hands.

Of course, Jiang Xinghuo knew that Hu Yan was forced to have no choice, it was like playing a game, and he could only shout a timeout at the end.

But he is not afraid of what Hu Yan and the others can do, at this time, the goal has been basically achieved, and there is no need to forcibly push forward, it is better to be generous and let them breathe for a while.

"Okay, everyone, get up and move, and continue after a stick of incense."

The debate had been going on for a long time unconsciously, and the participants in the Taixue Society were generally older, with an average of fifty years old, so they really needed to rest a little.

"What they said was a bit messy, why didn't I understand?"

Hu Hancang, next door, leaned against the wall and asked the others in a Chinese language full of Guangxi accents.

In fact, just now several people joined the debate together, and the views are relatively in-depth, involving all aspects of the three religions on human nature, so it is normal for him not to understand.

Moreover, not only are several people babbling to each other, but the core of the topic has also been constantly changing around the main line, which has caused serious distress to the audience next to them.

Needless to say, Lu Gong, a Luzon student, didn't understand it at all.

And whether it is Li Jie or He Duanzhi, these two senior international students from the Ryukyu Kingdom, they all seem to understand but do not understand, and the little fat man is not much better.

Facing the same troubles as them were Yang Rong and Yang Pu, who had not spoken all the time, but were in charge of recording in the venue.

Based on the ontological viewpoint of "material monism", Jiang Xinghuo's extended views on human nature are handed out one by one, and they are systematically expressed as a whole, but they are relatively fragmented in the process of debate.

And the more Yang Rong and Yang Pu sort out and integrate, the more they feel that the truth is extremely subtle and profound.

Phase 1.

For the rational qi and mind nature of the physicists, Jiang Xinghuo attributed the reason (law) to qi (matter), and the sex (nature) to the heart (human heart), that is, the law of material →, and the human heart → nature.

And the ultimate formula of the theory of human nature in science:

Human heart = nature of heaven and earth + nature of temperament + perception

Phase II.

Jiang Xinghuo believes that "perception" is an organ experience that belongs to the human body and is a part of matter.

At the same time, Jiang Xinghuo also believes that the "nature of heaven and earth" does not exist, and people only have the "temperament nature" based on life movement and cell inheritance, which is equivalent to attributing the "temperament nature" to material derivation, and at the same time, the "high" benevolence, righteousness and reason are sexual, and the "low" lust for sound, color, and smell is also sex.

From this, Jiang Xinghuo's formula for the theory of mind is derived:

Human heart = life movement + cytogenetics + organ perception

Nature = Reason (Morality) + Desire (Materialism)

Phase 3.

Jiang Xinghuo believes that the human heart and nature are based on material, the material desire in nature is to ensure the normal movement, reproduction and continuation of human life, and the morality in nature is to correct people's hearts.

From this, Jiang Xinghuo deduced the view of "unity of reason and desire".

——The unity of reason and desire, emphasizing that the relationship between heavenly reason and human desire is not one or the other, but interdependent, and together constitute the human mind itself.

From this point of view, there is naturally no reason to "save heavenly principles and destroy human desires", and it is even more impossible to have the saying that "starvation to death is a small matter and a big loss of moderation".

Yang Pu looked at the back of Jiang Xinghuo, who was whispering in front of the statue of Confucius with Kong Xilu, and not only felt a feeling of "the mountains look up, and the scenery stops" rose in his heart.

"A generation of grandmasters"

Listening to Yang Pu's words, Yang Rong was stunned at first, and then smiled bitterly.

Before participating in the Taixue meeting, they meditated with Yang Shiqi all night, and prepared many plans, words, and skills together.

But when they really arrived at the scene, they found that they basically didn't need it.

For the temple of the Ming Dynasty, Sanyang is already a young talent with outstanding talent and ability.

But in the academic world, especially in front of these great Confucians who participated in the Taixue Conference, Sanyang's academic level is far from enough.

Count carefully, among the debaters who can come to participate in the Taixue Meeting, which one was given for free?

Hu Yan and Wang Yunsheng, these are the first and second leaders of the highest level educational institutions in the Ming Dynasty, and there is no doubt about the level of teaching and educating people here.

Gao Xunzhi, Wang Youli, Yang Jingcheng, and Cao Duan, all of whom inherited the academic school, are all now called "Mr." Existences, even if they do not reach the height of the sons of science, they are also at the forefront in the current era.

Hu Jichen, the first person in Confucianism in Annan, has been in the first place in Annan's academic circles for more than 30 years.

Yao Guangxiao and Zhang Yuchu are the leaders of the two families of Buddhism and Taoism.

Not to mention Kong Xilu in the fame of Weifu Sea, the ultimate boss of the saint walking in the world, and the hard power to stabilize Jiang Xinghuo's half-head.

Among these people, even Xie Jin, who has the title of "the first genius of the Ming Dynasty" and has been famous for more than ten years, can only exist at the bottom.

And a desperate fact is that even the most bottom-ranked Xie Jin, in terms of talent and Confucianism, can hang Sanyang in all directions.

Therefore, Yang Shiqi's participation was actually beyond the expectations of the debaters in the Taixue Congregation.

Yang Shiqi didn't know about this gap before, he wanted to give it a try, but he was just unwilling.

Jiang Xinghuo gave him this opportunity.

And Yang Shiqi, who has tried it, knows how big the gap between himself and these people is!

In the face of absolute strength, any painstakingly honed small tricks based on existing theories are useless.

What made Sanyang most desperate was that they had all perceived Jiang Xinghuo as some kind of "bystander" before.

Bullshit "bystanders are clear, and the authorities are fans"!

It's obviously that "the bystanders don't know the severity, and the authorities sweat"!

When it was time for him to enter, Jiang Xinghuo's desperate and overwhelming strength made Sanyang even feel that it was a little difficult to breathe.

Just as Taishan will subdue every hard-mouthed person, Jiang Xinghuo will also use his dignified strength to make all those who question him have nothing to say.

"You say, will Jiang Xinghuo surpass the five sons of the Northern Song Dynasty in the future?"

Yang Rong suddenly thought of a question, and immediately blurted out.

Yang Shiqi watched the two of them sort out the meeting minutes behind him, and when he heard this question, he was also stunned.

Jiang Xinghuo's academic performance, before the Taixue Conference, had already solved part of the last few blanks in the edifice of science, and that's all, conservatively speaking, it was enough to sit on the premise that they didn't know that the new theory of mind was also proposed by Jiang Xinghuo.

If you add the outstanding contribution to the study of mind, then there is no problem in sitting on the three looks, and even with the withering of the previous generation of Confucianism, it is not impossible to be in the first place, after all, Jiang Xinghuo is still so young.

However, in terms of academic contributions such as "resolving Taiji with contradictions", although they are very important, they are not enough to catch up with the five sons of the Northern Song Dynasty and the existence of Zhu Xi, Lu Jiuyuan, Ye Shi, and Chen Liang, who can independently establish a sect.

In other words, they are not qualified to be called "children".

Because whether it is the five sons of the Northern Song Dynasty, or Zhu Xi of science, Lu Jiuyuan of psychology, Ye Shi and Chen Liang of practical science, they all have their own complete set of theoretical systems, which involve all aspects and can be logically self-consistent.

Jiang Xinghuo didn't have it before, but now it obviously has.

has its own theoretical system, its own disciples, and a high authority, and over the decades, Jiang Xinghuo's learning, that is, the "new learning" including science and practical learning, is likely to replace science and become the new official knowledge of the Ming Dynasty.

At that time, Jiang Xinghuo's historical status in the academic world will obviously be able to catch up with the five sons of the Northern Song Dynasty.

But it is difficult to surpass.

Because the level of "Zhuzi" is higher, that is the "saint".

The art of slaying dragons, of course, can become saints.

Yao Guangxiao agrees with Jiang Xinghuo's philosophy, so he thinks he is a saint.

But this set of dragon slaying techniques is difficult to spread widely at the moment.

Therefore, what Yang Rong means is that Jiang Xinghuo can surpass the five sons of the Northern Song Dynasty and approach the point of canonization by virtue of his academic attainments in creating a complete theoretical system alone.

There are six saints in the Confucian temple of Confucianism, and Confucius, the founder of Confucianism, and his disciples Yanzi, Zengzi, grandson Si, Mencius, Xunzi, and Xunzi were only brought in in the past two years.

Among the six sages of Confucianism, those who really have the strength to be called holy are Confucius, Mencius, and Xunzi.

The remaining three Yanzi, Zengzi, and Zisi are of course also very strong, and they have made outstanding contributions to Confucianism, but they are obviously still a little short of hard power saints.

So, can Jiang Xinghuo approach Xunzi's position?

At present, it seems that it is obviously almost meaningless, let's catch up with the five sons of the Northern Song Dynasty first.

But when Yang Rong asked this question, he already represented some kind of strong identification, or fear.

Sanyang also realized this immediately.

"What nonsense?"

Yang Shiqi's expression couldn't hide his anxiety, he muttered two sentences, and paced left and right.

Yang Rong and Yang Pu also realized his anxiety, so they both shut their mouths and continued to carefully sort out the meeting minutes.

In the Confucian Temple, Jiang Xinghuo and Kong Xilu also finished a brief exchange.

"The next thing is to ask Kong Gong."

Kong Xilu looked at the statue of Xunzi, and his mood was also a little complicated.

With this step, of course, there is no turning back.

But Kong Xilu also knows very well that the prestige of Nankong Qian's Rang Yan Shenggong is declining year by year, and this decline is negligible in the eyes of outsiders, but it exists objectively after all.

When he was still alive, it was nothing, with his own protection, Nankong's status was still as stable as Mount Tai.

But the backers will fall, and there will always be a day when they die.

If the family is sluggish, and there are not many descendants of the clan, then Nankong may soon begin to gradually decline.

From a famous family all over the world, it gradually became a famous family with influence in Jiangnan, Zhejiang, and Jiangxi, and then declined into a local wealthy family with only some power in Quzhou.

This long recession may last for hundreds of years, and it is still a big business for the generations that come after him.

Or for families in general, that's enough.

After all, there are no more than three generations of wealth.

But is the Kong family an ordinary family? This is the Confucian family that has lasted for thousands of years!

For the Kong family, taking a break with the country is a failure to do a good job.

Who will rest with the country? The country is gone, and our Kong family still has to be here.

As for the name of Yan Shenggong, Nankong has already given it up, and it is impossible to go to Qufu, Shandong to come back

Therefore, as the head of the family of Nankong, Kong Xilu desperately hopes that he can leave a rich inheritance to the descendants of the family.

For a family like the Kong family, money, land, and population are meaningless; Books, knowledge, connections, meaningful but not the most important; The most important thing is fame and academic heritage.

Fame, the Confucian family is not lacking.

What the Confucian family lacks is a complete and independent academic heritage.

Just like the Yang family represented by Yang Jingcheng, it has gone through the Jin, Yuan, and Ming dynasties in Guanzhong, and now the family has relied on the academic inheritance of Guanxue and the authoritative interpretation of Guanxue, and has been inherited for nearly two hundred years!

And this academic inheritance, this thing that is enough to start a sect, only Jiang Xinghuo can give it, others can't give it, and it can't be given.

Kong Xilu can be sure that there is no second person in this world who can do such a thing as giving away a complete academic inheritance like Jiang Xinghuo.

When Kong Xilu learned that Zhang Yuchu's new theory of mind was granted by Jiang Xinghuo, his whole person was sluggish.

When this is going to the vegetable market to wholesale Chinese cabbage?

Academic inheritance is such a precious thing that can keep a family lasting for hundreds of years.

And this, here in Jiang Xinghuo, has become something that can be mass-produced.

As long as you are useful to me and willing to cooperate with me, then I can send you.

Because of this, the Daomen represented by the Dragon and Tiger Mountain veins will be so desperate for Jiang Xinghuo.

Kong Xilu has now understood Zhang Yuchu's choice.

Moreover, Kong Xilu cherishes this opportunity to accept the choice.

If there is a choice, who would not want a windfall?

Of course, Jiang Xinghuo is not charity, and there is no free lunch in this world.

It's like a devil who trades souls, if he takes Jiang Xinghuo's things, then he has to pay something.

All that Kong Xilu needs to pay is all his fame and that of Nankong.

From now on, he and his family will be firmly tied to Jiang Xinghuo's chariot, and they will not be able to jump out of the chariot halfway.

In the academic and ideological circles, Kong Xilu, the ultimate boss, will be transformed, put on Jiang Xinghuo's robe, and fight for Jiang Xinghuo.

The wind sword and frost sword are not resigned.

For this reason, Kong Xilu has weighed it before.

But halfway through today's Taixue meeting, Kong Xilu made up his mind.

- Get on board!

The future is bright, and if you don't get on the bus now, the location will be more crowded and you will get fewer benefits.

Here Kong Xilu made up his mind, and the debaters on the opposing side also roughly sorted out their ideas.

The two sides regrouped and returned to the debate venue of the Taixue Society, opening the second half of the Taixue Society.

——————

Back at the venue, Hu Yan took the lead.

"Quit greed and hatred, remove the three poisons of the Buddha, do not understand emptiness, and give birth to delusional thoughts.

All greed is an obstacle to desire, and it is as fierce as fire.

Don't let alone think about it, as well as the catastrophe, the punishment is suffocated, and it is determined by the precepts.

Wisdom and wisdom are born together, and there is always stillness in movement, which is called sex science and holy work. ”

After that, he looked at Jiang Xinghuo fixedly.

This is the content of "Wang Qiao, Punishment and Suffocation", the author integrates the theory of Buddhism and Taoism, used to explain the Confucian theory of mind, the simple translation is that all bad thoughts come from desire, and the harm of desire is great, and only by restraining it can we learn to be still in motion, this is sexuality, this is the kung fu of the sage.

And this content is also one of the classic stalks of Confucian polemics.

Zhu Xi's "Case Chen Tongfu (Chen Liang) Book": "Going to righteousness and benefit, Wang Ba and using it together, and engaging in punishing resuffocation and suffocating desires, and changing things for the better", is used to ridicule Chen Liang, a representative of practical learning, well, Chen Liang Chen Tongfu is Xin Qiji's good friend, and the famous "Drunk to pick up the lamp to see the sword, dream back to blow the horn and camp", this song "Breaking the Array, Giving Strong Words to Chen Tongfu to Send" is the words written by Xin Qiji to Chen Liang.

Now that Hu Yan has taken it out, he naturally uses Zhu Xi's satire on Chen Liang's story to reproduce the suppression of science on practical learning.

In fact, there is no way to fight the argument of "materialism".

Ontology and the theory of mind, two categories.

The ontology of the "Qi Theory of Physics" was completely broken by Jiang Xinghuo's Theory of Cellular Matter, and it was completely irresistible.

The rest is the theory of mind.

The theory of mind is divided into "human heart" and "nature".

There is no debate in people's hearts, Jiang Xinghuo explained it very clearly.

Therefore, only the "nature" in the theory of mind remains, that is, the theory of reason.

This means that all positions have been completely lost, and only this last solid position remains.

And once the theory of reason and desire cannot be argued, then the banner of "starvation is a small matter and a big loss of moderation" will naturally be removed.

When the time comes, it will mean the complete defeat of the opposing debaters.

Therefore, Hu Yan had to start from the theory of reason and do the final defensive counterattack.

What I want to say here is that the ultimate form of the theory of mind in science, that is, Zhu Xi's "theory of heaven and human desire", should be treated objectively and fairly.

"Death by starvation is a small matter, and a loss of temperance is a big matter" is an extreme case, and the treatment of human desires does not refer to people's normal life and material desires, but refers to things beyond the scope of normal desires, that is, Zhu Xi's definition of "human desires, the disease of this heart, follow it will be selfish and evil", that is, human desire is a disease state caused by people's acquired obscurity due to material desires, and following its pathology is manifested as selfishness and evil.

Zhu Xi is not a madman, on the contrary, he is an existence that can be included in the "Zhuzi", a master of science, and the pinnacle of Song Confucianism.

Therefore, Zhu Xi will not make a logical low-level mistake, about the relationship between heavenly principles and human desires, Zhu Xi believes that they are relative, the so-called "if you are hungry and want to eat, thirsty and want to drink, then how can this desire be without?" "Between eating and drinking, which is the principle of heaven and which is the desire of man? Said: Those who eat and drink are also natural; Ask for deliciousness, people want to be delicious".

In Zhu Xi's concept of rational desire, it is affirmed that normal material desires, believing that a person is hungry for food and thirst for drink, these are not human desires, but heavenly principles, but if you are hungry, you not only eat, but also demand deliciousness; Thirst is not only drinking, but asking for elixir and jade liquid, this is human desire.

If it is a feudal empire based on a small peasant economy, lacking commodity circulation and strictly controlling flow and circulation, then this set of "Tianli and Human Desire Theory" is of course not faulty, not only is there nothing wrong, but also fits very well.

Zhu Yuanzhang has always been committed to building Daming into a moral model village, so he likes Zhu Xi's theory very much.

But in today's Yongle era, everything has clearly changed.

Although consumerism is a trap, the development of commodity economy is inevitably accompanied by the expansion of material desires. How to produce and circulate non-consumer goods? If commodities cannot be produced and circulated, how can factory owners and workers, as well as the relevant social classes, make a profit?

Therefore, for Jiang Xinghuo, Zhu Xi's "Theory of Heavenly Principles and Human Desires" must be criticized, and these backward ideas that go against the trend of the times must also be swept into the garbage heap of history.

Jiang Xinghuo pondered for a moment, then retorted:

"Therefore, the use of a gentleman is also used for 'punishment', and 'anger' is not an outbreak, and it cannot be obtained and punished."

"It is used for 'suffocating desire', and desire, not indiscriminate, can not be obtained and suffocated."

"Wang Qiao, Punishment and Suffocation" in the words of the loss, is actually the decline of the world, there is no more worrying than this, if the husband has not changed and billions of its or change, early self-depreciation to prevent accidental migration, and fear of the sound of the golden drum and throw themselves into the car What is the difference? Isn't it stupid? ”

Jiang Xinghuo's meaning is that the theme of "punishing resuffocation and suffocation" is not right, anger does not need to be punished, and desire does not need to be suffocated, and the idea of "damage" is harmful to the movement, growth, and reproduction of life.

Xie Jin then added: "Human desire is inherently one with Heavenly Reason, and abstaining from human desire not only hinders the realization of Heavenly Reason, but also stifles legitimate desire, if you do not choose the good or the bad to stop, then 'suffocating desire' is probably useless The people dare not speak, and the road is to the eye (describing the people's hatred and fear of the tyrannical rule of King Zhou Li, from "Chinese Zhou Yushang"), is it really useful? ”

Hu Yan also tried his best to cope: "Zi said: self-denial and revenge, "The Mean" said 'to neutralize, respect for morality, Taoism', the sage has a thousand words, just to teach people to save the principles of heaven, destroy people's desires and human nature, but are blinded by human desires, such as the pearl sinking in the water, the light is not visible, out of water, then the pearl is still self-evident, if you know that it is a human desire, it is a bright place, how can you be in the dark, but also throw yourself into the water The truth of the dark day? If everyone thinks about their own desires, wouldn't the world be in chaos? ”

Jiang Xinghuo saw through Hu Yan's little trap at a glance, but he admitted it generously, and did not emphasize that human desires are absolutely harmless.

"Because people want evil, and therefore evil people want to be evil, it is not another kind of abandonment of darkness and turning to light."

Jiang Xinghuo said with a smile: "A gentleman respects the property of heaven and earth and ranks according to its share, and attaches importance to the distinction between men and women and cooperates with its safety, for example, I like to eat fish, and take bream as a delicacy, so do you want to hate the fish of bream?" ”

"Those who are thinner than desires are also thinner than reason."

Seeing that Jiang Xinghuo still unswervingly adhered to the view of "unity of reason and desire", Hu Yan was also a little anxious.

"Zi said: The gentleman is righteous, and the villain is profitable."

Hu Yan said firmly: "One heart of a person, if the reason exists, the person wants to die, and if the person wants to win, the reason will be destroyed, and there is no one who wants to be mixed with the reason of heaven!" ”

After that, he stared at Jiang Xinghuo deadly.

This is what it means to make a last fight, Jiang Xinghuo raised his eyebrows, and motioned to Hu Yan to use any big moves.

(End of chapter)