Before this debate, we must first understand what is the development of Confucianism, which has inherited thousands of years.

First, during the Spring and Autumn period, Confucius founded Confucianism.

At the heart of this idea is only one word – benevolence.

He advocated regulating harmonious interpersonal relationships with the heart of love, so as to maintain the "rites" of the Zhou Dynasty.

He advocated the order of the noble and the lowly, advocated the rule of virtue by virtue, and opposed harsh government and arbitrary torture and killing.

He also demanded that the ruling class cherish the people's strength, win the trust of the people, and discipline themselves.

By the time of the Warring States, Mencius's ideas developed.

Politically, he advocated the implementation of benevolent government, put forward the idea that the people are noble and the monarch is light, advocated that "government is to win the people", and opposed harsh government, abuse of the people, and mobs.

He advocated giving the peasants a certain amount of land, not infringing on the peasants' working hours, and leniency of punishment and light taxes.

It can be seen from here that the ancestors of Confucianism were still relatively kind, and their basic position was to stand on the side of the common people.

As for the ruling class, we cannot say that it is bad, but it can only be said that it is very demanding.

So, the book burning pit happened.

The First Emperor looked down on these Confucian scholars, and asked the Son of Heaven every day, if this didn't work, he would simply kill them all.

Not only did Lao Qin look down on Confucianism, but as far as Confucius and Mencius restrained the ruling class, it was uncomfortable for any emperor.

The chicken thief appeared at this time.

By the time of the Western Han Dynasty, Dong Zhongshu's Neo-Confucianism had become the dominant ideology.

He used Confucianism as the foundation, added the five elements of yin and yang, and the celestial and human senses these messy things, and mixed all the schools of thought to establish a neo-Confucianism with theological tendencies.

This set of thoughts, the word [benevolence], Lao Dong still talks about it on the surface, but the root is in [Heaven and Man Induction] and [Divine Authority of the Monarch].

Sure enough, this set of things immediately gave the ruling class the academic basis for its own legitimacy.

Needless to say, for thousands of years, Confucianism revolved around endorsing the legitimacy of the ruling class regime.

In the Song Dynasty, because of the influence of Buddhism and Taoism.

Confucianism has added new colors to the big dye vat.

Zhu Xi put forward the view that the principles of heaven should be preserved and people's desires should be destroyed.

He believes that reason is the primary nature, the law of the operation of all things in the universe, and qi is the second nature, the material that constitutes all things in the universe.

As for what is rational qi, this will be discussed later.

Anyway, there's a lot of weird stuff mixed in.

For example, the king wants his ministers to die, and the ministers have to die at this time.

What Confucius said is that kings and ministers, fathers and sons.

The first requirement is that the monarch must have the appearance of a monarch, and then the courtiers can be required to have the appearance of a courtier.

Zhu Xi directly absolutized them.

There are thousands of mistakes, and the fault lies in the ministers. The emperor is right.

This was of course appreciated by the above, and since the Yuan Dynasty, science has suddenly become a prominent science.

Okay, here we go, the review ends.

At this time, he also began to make trouble, and Tang Lian asked the first question of the day.

"At the beginning of human beings, is it inherently good?"

Since the birth of Confucianism, there has been an unresolved question, that is, is it the original nature of human beings that is good, or the original nature of human beings is evil?

Confucianism advocates the unity of heaven and man, and since it is to be advocated, we must know what the beginning of human nature is, and then we can solve the symptoms.

For Xu He, a question that seems boring to modern people, it is indeed of great significance in the eyes of Confucianism.

Qiu Teng's gaze swept to the three people he had picked.

The three of them replied in unison: "Lord Returning to the Sacrificial Wine, human nature is good!" ”

Qiu Teng looked at Tang Lian and said in his heart, I see what you want to say about this question.

Tang Lian didn't seem to be aware of Qiu Teng's gaze.

He smiled and said, "Okay, I think so too......"

The three of them looked at each other and smiled, that's it?

But Tang Lian continued: "Since human beings are inherently good at the beginning, how can we maintain this goodness? ”

"Forehead ......"

"This ......"

Several people were dumbfounded all of a sudden.

Qiu Teng was in a hurry, but he couldn't end up in person, so he could only say to Tang Lian: "They don't know, so does any of these people you pick know?" ”

There were three people on Xu He's side, and two of them quickly shook their heads like rattles.

Tang Lian didn't seem to care, and said to Xu He with a smile: "You know what? ”

Xu He wanted to ask him: "I'm pretending to be forced, are you sure it's okay?" I'm going to get started? ”

Looking at the smiles of Old Tang and Xi, Xu He thought about it, anyway, he was not afraid of this question now.

Because I ride on the wall, ......, no, the two Cheng Sages don't agree on anything.

"Back to Master Qiu, the question of Tang Sacrifice Wine!" Xu He bowed and said, "Cheng Yi replied that human nature is inherently good, and evil comes in from the outside, as long as we keep ourselves and don't be tempted by the evil of the outside world, we can maintain our own goodness." ”

But Cheng Hao disagreed with his point of view, he said: Evil is not in the outside world, but born in the human heart, as long as we cultivate our own hearts, we can maintain our own goodness.

Why did Xu He remember Ercheng's discussion of this issue so clearly?

Because it was this debate between them that triggered a revolution in Confucianism and directly led to the birth of two new schools of Confucianism......

Science and Mind.

Cheng Yi's ideas were inherited by Zhu Xi, and he was known as Cheng Zhu Lixue in history. He believes that all things are reasonable, and the reason is outside, so he advocates seeking knowledge from things and exhausting the reason of all things, so that the heart of a saint can be achieved.

In order to better elaborate the ideas of science, Zhu Xi even put forward the famous one: save the principles of heaven, and then go to human desires.

So what is heavenly reason and what is human desire?

For example, if people want to drink water and eat, this is the principle of heaven, and in the case of water and porridge, they must drink grass and eat abalone, which is human desire.

But looking at these words, you will feel that Zhu Xi is okay and speaks very well. But in addition to this meaning, it has another meaning, and that is order. First save the principles of heaven, and then go to the desires of people. Zhu Xi believes that people's self-cultivation needs to follow the principles of heaven, which is the first nature, and the human heart is the second nature, and the human heart must be in line with the heavenly principle.

And Cheng Hao's thoughts were inherited by Lu Jiuyuan. Lu Jiuyuan's earth-shattering sentence - my heart is the universe, and the universe is my heart - created the school of mind. He thinks that the principles of heaven are not outside his heart, the human heart is the principles of heaven, and Zhu Xi is holding the principles of heaven in his hands but going all over the world to find the principles of heaven, isn't it ridiculous?

Lu Jiuyuan's thought was eventually inherited by Wang Yangming, who proposed the famous "heart is reason". Wang Yangming believes: Reason is not outside, but in my heart, the way of heaven is the way of the heart, and the reason of heaven is to go to people's desires, and to go to people's desires is to save heavenly principles. It is better to cultivate the mind than to exhaust the principle of all things.

Confucianism from Confucius to Wang Yangming finally realized the unity of heaven and man, and Wang Yangming was also praised by later generations: the last sage.

Therefore, Tang Lian's difficulty finally appeared.

"University" tells people that people's unhappiness is caused by material and spiritual things.

So how to solve the problem of the heart?

Does this [human desire] have to figure out the laws of the operation of all things, and then come out?

Or is it that the desires in people's hearts are born from their own hearts, and we just need to stick to our hearts?

The big problem of the century!