Chapter 85 Luo Qinshun’s advice

It is like the law of Confucianism. Generally speaking, the emergence of new Confucianism theory and declined, at most things passed down by generations. After Confucius, Confucianism was eight parts. However, after several generations, Confucianism, Mencius and Xunxun became a prominent scholar. After the Han Dynasty, it changed again.

Generally, when the founder preaches a theory, the second or third generation of disciples will find problems, or it will change as they pass on. Then someone needs to do the work of revision or modification. Once someone does such a pioneering work, it will become another school.

The inheritance of the Ming Dynasty's mind learning was from Chongren to Baisha, and Baisha to Ganquan Mind Learning and Yangming Mind Learning. That's it.

But in a sense, Neo-Confucianism was not a school, but a tide that began in the Northern Song Dynasty. It was not satisfied with the pursuit of classics and changed to understand classics by meaning. Since this model, countless great scholars have emerged one by one in the era of Zhu Xi, and these views were finally gathered and abandoned one by one in Zhu Xi and Lu Jiuyuan. But even so, after the fall of the Song Dynasty, Neo-Confucianism suffered a major blow. Even though it became the official school of the Yuan Dynasty, its academic self-renewal ability was not as good as the Song Dynasty. Therefore, the problems of Neo-Confucianism in the end of the Yuan Dynasty still existed. In the Ming Dynasty, Emperor Taizu also faced the same problem. The world was defeated, but when he looked up, he found that the ground was covered with fishy smell, and he did not know what the Han etiquette was. So Emperor Taizu insisted on restoring the Han laws and made major decisions in many aspects. Neo-Confucianism was elevated, and as a representative of the Han laws and regulations, it was elevated and became an official school.

And that's fine.

The Jingnan Incident further strengthened the status of Neo-Confucianism. Fang Xiaoru's death had a huge influence. Because Fang Xiaoru was one of the most influential scholars at that time. It can be said that his influence at that time was much greater than that of the current kingdom. I will not talk about Fang Xiaoru's academic views here. It is even not important what Fang Xiaoru's academic views were. What is important is that Fang Xiaoru's death made the students of the world frightened. Although this is not a literary inquisition, it can also make the world shut up. From Yongle to the early stage of orthodox, the leader of the world's literati was San Yang. This is a very strange reality.

Because from the time of Confucius, learning was no longer in officials. Even if there was an official school, the world's top Confucian ministers were generally not in power, and even if they were in power, they were no longer in power. In this era, it seems that the most powerful Confucian scholar in the world was the people in the cabinet. It can be seen how much damage Fang Xiaoru's death brought to Confucianism, and it would not be possible to break the Ming Dynasty's cultural context.

Chengzu seemed to understand this. He practiced many books on Cheng and Zhu Neo-Confucianism, which claimed that the contents of these books "The Mind Method of the Holy Learning" were just the merger of Cheng and Zhu Neo-Confucianism. The quality of the books was very good. It is said that they were made of white cotton paper and opened very well, and the quality was the best at that time. However, there was no change in the internal conflicts and contradictions of Neo-Confucianism, which only further aggravated Zhu Xi's political status.

The knowledge, which was originally in its decline, was pushed to the altar again, but refused to let Neo-Confucianism die.

After the autocracy in the early Ming Dynasty, during the Chenghua period, many ministers began to oppose Neo-Confucianism, which triggered a divergence between folk academics and Neo-Confucianism. This is the original formality of academics. Wang Yangming was the first and a series of great scholars who opposed Neo-Confucianism, Luo Qinshun, was one of this group of scholars.

But construction is always harder than destruction. Luo Qinshun can find countless problems for Neo-Confucianism and countless problems for Wang Yangming, but he is powerless to establish a complete and distinct theory of the system.

And for Zhou Mengchen, this is a very normal thing.

Luo Qinshun was the first to see the potential of Zhou Mengchen's theory. Zhou Mengchen's theory established theories based on the theory of Qi, that is, the theory of material first. Everything afterwards started from this point, which was not much different from Wang Yangming's arguments based on the mind, which is the theory of reason. It can be consistent and better than Zhu Xi's disease of separation in Neo-Confucianism, that is, view everything, but it is a bit far-fetched to gather together.

Second, Zhou Mengchen's knowledge has complete practical means, that is, scientific methods. Theory, whether used in the research of natural sciences or the analysis of many affairs, has its own unique features. There is no such thing as the so-called escape from Zen and empty talk in the study of mind.

Moreover, Luo Qinshun also felt something new in Zhou Mengchen's theory. He could not explain what this new thing was for a while. But he was very clear about one thing. Some things in Zhou Mengchen's theory seemed to have escaped from the rise of Neo-Confucianism since the Northern Song Dynasty, and the learning trend of understanding the meaning of classics was based on meaning. However, he could not appreciate what this new thing was for a while. This may even be a new direction for the development of Confucianism.

Now Zhou Mengchen was suppressed by Xinxue for a while, and he would definitely be able to achieve great success in the world in the future. After all, lectures and refutation are certainly methods of academic communication, but they are not the essence of academic communication. The essence of academic communication is still the academic itself that must be self-consistent and have something to do.

In Luo Qinshun's view, what emerged from the agency in the future might be Zhou Mengchen's qi.

The situation today is just the home advantage of Xinxue. The students sitting below are all about the students. Even if half of them are closely related to Xinxue, they have definitely read Mr. Yangming's works. It is normal for them to have been better than Zhou Mengchen's first arrival for decades.

Zhou Mengchen naturally didn't know that the old man looked like a torch. Even though Zhou Mengchen had multiple disguises, Zhou Mengchen introduced some ancient Greek philosophy into Confucianism last year and combined it with the traditional Confucian concepts.

When Zhou Mengchen first started, he just wanted to wrap science into skin and put a shell. However, over time, the modern Zhou Mengchen and the ancient Zhou Mengchen actually influenced each other. Gradually, the homework he did was to understand the Chinese and Western worlds.

Zhou Mengchen smiled bitterly and said, "Thank you, Ji Yan, just-----"

Luo Shunqin said: "Actually, you don't have to worry too much today. To argue this matter, it's difficult to win, but it's not difficult to lose, just be stubborn. I know that you are young after all and have not accumulated enough knowledge. You really argue with him about the meaning of the scriptures, but you can say what he says, and what you say is."

"If you don't admit defeat, who can force you?"

The debate during lectures is actually not as good as the debate competition. There is another rule for the debate competition, but there is no rule for the debate. Therefore, if you really want to insist on admitting that you lost, that is not impossible. Moreover, Zhou Mengchen is now the number one person in the southeast, with a high position and a powerful position. Zhou Mengchen himself does not admit it. Who would really dare to let Zhou Mengchen admit defeat, and most of them would have to smooth things over.

Zhou Mengchen's current status gives him the confidence to be a scoundrel.

But Zhou Mengchen knew that justice was in the hearts of the people. If he really did this, he might as well admit defeat. Instead, he would appear graceful.

Zhou Mengchen said, "Uncle Master, how can this be done?"

"Why can't it be?" Luo Qinshun said, quite like an old naughty boy, "Let's do this, I'll give you a way. No matter what Wang Ji says, you'll just poke it from here. Keep Wang Ji's temper."

Zhou Mengchen said, "I would like to ask my uncle for advice."

Luo Qinshun narrowed his eyes and said, "Pai Buddha."

Zhou Mengchen was slightly stunned, and then he felt thoughtful. The Buddhist suffix is ​​politically correct in Confucianism. It can be said that since the Southern and Northern Dynasties, there have been many Confucianisms that have severely criticized Buddhism and Taoism. Han Yu made a letter to the nine heavens in the morning and was demoted to Chaozhou Road in the evening by 8,000.

Wang Ji did have some problems with this. In fact, Wang Yangming himself did not deny that some of his thoughts were taken from Buddhism, but Wang Yangming was still the main Confucian. When Wang Ji arrived at Wang Ji, he had already openly used some Buddhist things to explain the Confucian classics. This is one of the reasons why later generations evaluated Wang Ji and took the Wang Sect astray.

It makes sense to attack the royal capital from this perspective.

Seeing that Zhou Mengchen had heard it, Luo Qinshun nodded and said, "Don't be too rigid. Wang Ji denied what you are best at in a few words. In fact, it was already in the process of making your arguments, making you good at mathematics and investigating things, but you can't follow his ideas. You hit yours, I hit mine, and you have your own rhythm."
Chapter completed!