I became the son of Renzong

There is a saying in later generations that the Han nationality has no science, only technology.From the characteristics of Zhang Zai's theory, Zhao Xi saw the hazy consciousness of science.

It's a pity that most of the prosperity of the literary movement is due to the poor classics, who put their energy in the pile of old papers, and no elite will sink their hearts to understand the nature of matter.

Of course, the scientific examination should bear the responsibility, and there is a lot of weight... After all, learning civil and martial arts, the goods and the emperor's family.

Think too much!Zhao Xi thought about changing, but it really needs to be done slowly.

Let's talk about the rebutters, Cheng Hao and Cheng Yi heard that they were related to Zhang Zai, so they put aside these in the dispute of orthodoxy.

Ercheng's theory is purely talking about principles.

It's just that his two brothers focus on people, and they only mention the origin lightly.More emphasis on humane discourse.

It is the embodiment and detail of Dong Zhongshu's harmony between man and nature.

It focuses on how to follow the Tao called heaven, monarchs and ministers, father and son... is ethics.

This should be the root of Confucianism in later generations, but Zhao Xi did not hear some content that was insulted by later generations, and was just establishing a rule between people.

In today's era, perhaps in future generations, or even in any era, Er Cheng's theory has some truth.

Distinguished status and class distinctions are the rules for people to get along with each other.

This is the way, and it is also the foundation of etiquette.

If Ercheng's Neo-Confucianism is to explain the Tao between people, Sima Guang's Tao is directly limited to a single individual.

Although Sima Guang also mentioned the way of heaven, it was a bit mysterious.

Sima Guang's point of view is the word "sincerity". He believes that sincerity is the main purpose of heaven, and people should think about sincerity and understand sincerity, so as to achieve the same goal with the sincerity of heaven and realize the unity of heaven and man.

Whether the sky is sincere, and how to be sincere, cannot be demonstrated.Besides, what the sky is, I only have a concept in my heart, and it seems that everyone knows it without saying it.

But Sima Guang couldn't talk about the sky, so most of his statements focused on why people should be honest and how to be honest.

Zhao Xi does not believe that the three viewpoints that have already been debated are in conflict, or that they just have different emphases.

But in their view, the foundation of Tao is different.

Qi, reason, and sincerity, which of the three is the way... On this issue, each one is arguing with each other.

What they are really arguing about is fundamentally wrong.This is the difference between macro and micro. Because they value academic influence too much, they do not pay attention to the complementarity of their respective theories.

Chapter 428

Literati have the disadvantages of literati, especially this kind of literati who are self-righteous.

Those who can derive their own theoretical system from the classics are indeed great talents.

This kind of achievement also made them unable to get out of their own theoretical system, unable to understand other people's arguments from the perspective of a bystander, and they were just purely refuting.

Some people say that all successful people are paranoid, and there is still some truth to it.

These three schools have yet to separate out why, and other schools, such as Wang Anshi and Shao Yong, have also blended in.

Because everyone has discovered that the so-called dissent is a threshold.

When he spoke, there was a meaning of refutation, and later it almost became that everyone used the official's rule of uninterruptible statement of theory to talk about their own theories endlessly.

It cannot be said that this is not a refutation. It is different from the point of view of the argument. Indeed, it cannot be said that it agrees with the other party's theory.

Therefore, the entire court debate became more and more lively.

In a sense, Zhao Xi is inclined to Wang Anshi's theory.

Wang Anshi didn't have too many mystical concepts. After he clarified that the Tao is a change, he devoted a lot of time to discussing the application of the world.

Wang Anshi does not agree to follow everything of the sages, and accepts all the ancient sages.He believes that the Tao is change, the present is different from the past, winter is different from summer, and we should extract the classics suitable for the present from the classics in different environments.

Wang Anshi's new learning is a school of learning, rather it is a theory specially created for the current state of the country.

His way is change.The ancient sages, the masters of the Han and Tang Dynasties, each had their own way, and the Great Song Dynasty should also have the way of the Great Song Dynasty.

Rather than saying that Dong Zhongshu is the successor of Confucius, it is better to say that he excerpted classics, thus creating Confucianism in line with the times.

Similarly, in today's Song Dynasty, no matter how orthodox orthodoxy is, everything should be measured by serving the country and adapting to this era.

Originally, Zhao Xi thought that Shao Yong's Xiangmao School should be the most nonsensical, but it turned out to be the opposite. What really surprised him was Shao Yong's Xiangmao Theory.

In Zhao Xi's concept, the "Book of Changes" in later generations was regarded as a book for fortune-telling, and it was probably caused by this old boy.

Confucianism based on "Book of Changes", and later generations of "Book of Changes", the root of Confucianism, was regarded as a book of hexagrams and fortune-telling for fooling people. Zhao Xi didn't like this old boy at all.

It may also be because of such preconceived reasons, Shao Yong really shocked Zhao Xi when he started to explain.

Shao Yong was the first to elevate Tao to metaphysics.

He didn't talk too much about the mysterious words, and directly stated that Tao originated from things and is higher than things, and in his theory, Zhao Xi saw the connection between Tao and rules.

To some extent, his theory is similar to that of Zhou Dunyi and Ercheng, but it is also different.

The theories of Zhou Dunyi and Er Cheng hold that Tao is abstract, something that can be felt but not articulated.

However, Shao Yong seems to want to drag Dao down and describe it as a tangible thing, or it must be based on tangible things for the existence of Dao.There is no way without things, and there is way when there are things. Tao is the evolution of things, and things are the root of Tao.

Except for Zhang Zai's view that Dao is qi and evolves into qi, this point of view is quite different from any other school of thought, and Shao Yong has a little bit of it.

It is Wang Anshi's Dao as a change, which is also discussed in Shao Yong's theoretical system.

Zhao Xi was a little skeptical, did this old boy watch people order...

When several schools of thought in the world began to mix, the scene of debating scriptures became more and more solemn.

Yes, this is the feeling, solemn.

Zhao Xi looked at Mr. Shengsheng several times to see his reaction to these ancestors and disciples changing the original meaning of the ancestors. As a result, this guy was completely immersed in the entire court debate.

Everyone, including the entire Daqing Hall, was all focused. Whenever a person discussed the Tao, he would listen quietly, even if it was an opposing point of view, he also respected the person who expressed his point of view.

It seems that the organizer needs to take care of the meal...

This is a nonsense thing, at least Zhao Xi thought so at first, but when things developed to a certain level, Zhao Xi realized that he was also brought into it by this atmosphere.

What he can confirm now: first, these so-called schools of thought have never communicated in this way, nor have they communicated with such dedication.This also allows them to really learn from each other.

Second, none of the schools is a mature theoretical system. They all have ideas when interpreting classics, and thus extend from a certain point to a broad range, and gradually improve their own theories.

Everyone has their own circumstances, and each has their own angle of interpretation of the classics, which is also the reason for having different ideas.