Back to the Song Dynasty as a tyrant

"Exemption."

"Thank you, Your Majesty."

"I've heard your name before."

"Xiaomin is humble, why bother His Majesty."

Zhao Ning looked at Zhu Xi carefully, he was a handsome young man with delicate features.

Between his brows, there is confidence and calmness that cannot be concealed, and those eyes are like clear spring water, full of spirit.

As long as he stands there, it seems to give people a kind of righteousness.

"I heard that Your Excellency is a child prodigy?"

This time, it was not Zhao Guanjia who spoke, but another young man.

He looked a little younger than Zhu Xi, and was very delicate, with a pair of crescent-like eyebrows and a pair of calm eyes.

The ministers looked for the sound, only then did they know that the Fifth Prince Zhao Chun was also in the palace today.

Zhu Xi also looked over, saw Zhao Chun, and looked at Zhao Chun carefully.

Zhao Chun was wearing a very simple blue long gown, and his style was flimsy.

Zhu Xi said: "Child prodigies don't dare, it's because of others' false praise."

Zhao Chun said again: "I'm not very smart, but I'm also interested in sacred studies, and I want to ask for advice."

Zhu Xi said casually: "In the middle of heaven and earth, the sky is above, and the earth is below. There are many sun, moon, stars, mountains, rivers, vegetation, people, animals, and animals in the middle. These are all physical objects. However, each of these physical objects has its own truth , This is the way of metaphysics. The so-called investigation of things is to get rid of the metaphysical truth with this metaphysical tool.”

As soon as this remark came out, even Yu Yunwen couldn't help applauding in his heart.

The other officials couldn't help but say, "Good!"

Zhu Xi is worthy of being able to draw gossip at the age of six, and his mastery of Confucianism and Taoism is beyond the comprehension of ordinary people.

In other words, ordinary people in this era cannot reach his height.

This is Confucianism and Taoism's metaphysics.

Zhao Chun said again: "Then what is the principle of mountains, rivers, grass and trees?"

"Spring grows luxuriantly in summer, autumn ends and winter hides. This is the principle of vegetation. The mountains are lofty and eternal, and the rivers flow forever. The mountains are as majestic as benevolence and the streams are like faith. , and the life and death of grass and trees are all under the law of heaven!"

There was silence in the hall.

Zhu Xi said again: "Lao Tzu said that Tao begets one, Tao begets one, one begets two, two begets three, and three begets all things."

"Tao is Taiji, Taiji is the principle of heaven, each object has its own Taiji, the moon reflects the ten thousand rivers, and the law is different!"

As soon as he said this, everyone was even more amazed.

Isn't this the Tao that Zhao Guan's family has been talking about all the time?

Zhu Xi described it as the moon shining on thousands of rivers. There is only one moon in the sky, that is, there is only one Tao.

Zhao Chun asked again: "Your Excellency, do you mean that the way of grass and trees is life and death for each year?"

"Indeed."

Zhao Chun said again: "I heard that the four seasons in the South China Sea are like summer."

"This is the difference of qi!"

"What is the difference in Qi?"

"Different in shape!"

What this means is that the law of heaven is Tao, and the shape and attributes of plants and trees are Qi.

Zhao Chun asked again: "Then why are the leaves different, and the trees also different?"

"The difference in Qi is the difference in utensils."

"Then why is the aura of vegetation in the South China Sea so different from that in the Central Plains?" Zhao Chun continued to ask.

Chapter 1522 Preserving the Law of Heaven and Destroying Human Desires (Part [-])

Zhu Xi also said: "Because all things have qi, the qi of the Central Plains is very different from that of the South China Sea, so the qi of vegetation is different."

This is the core thought of Zhu Zi.

In fact, Taoism proposed the existence of Tao, that is, metaphysics.

But it didn't solve the problem of what is the Tao, that is, the problem of the physical.

Physically, it is a specific instrument, method, and technique.

Just like the West in the Middle Ages, they believe that there is an eternal truth in the world, which is God.

but?

Finished?

Finished!

This sucks!

Since you put forward the truth but did not explain it clearly, is it true that the king conferred by the pope has a noble lineage?

Is it true that untouchables are born low?

Once the truth has no form, politics will take advantage of the void.

It wasn't until after the Renaissance that the West solved another problem: which ones are truth, that is, experimental causality.

That's why Einstein said: The system of formal logic invented by Greek philosophers (in Euclidean geometry), and (in the Renaissance) the discovery that it is possible to find out causality through systematic experiments, is the development of modern science Two basics.

For example, universal gravitation has been proved to exist objectively.

Gravity is about materializing the truth and beginning to apply it to real life.

You can think of gravitation as a law, one of the manifestations of Tao.

While Taoism proposed the existence of Tao, it failed to discover a law like universal gravitation.

That is what later generations call science.

After thousands of years of precipitation, Confucianism has been continuously integrated into Taoism. When it came to Zhu Xi, this child prodigy also sensed the existence of Tao.

That is to say, there is one thing between heaven and earth, which can derive all things, and this thing is Tao.

Zhu Xi's famous saying "The moon reflects ten thousand rivers, one point of reason is different" is to explain his understanding of Tao.

This sentence is a metaphor. The bright moon shines on the mountains and rivers, and the bright moon is the Tao. There is a Tao in the mountains and rivers.

Then Zhu Xi believed that the physical vessel is qi, and that all things have their own qi in addition to their own Tao.

Zhu Xi's way is the law of heaven.

Qi is the concrete manifestation of heavenly principles.

Only then did Zhu Xi answer Zhao Chun's words that the air of the middle earth is very different from the air of the South China Sea.

In fact, Zhao Ning did not really begin to comprehensively solve metaphysical problems. He proposed a metaphysical way to govern the country.

But the Song Dynasty still did not reach a consensus: which ones are physical and which ones are the concrete manifestations of Tao?

Gravity was discovered in the stereotypes of Gewuyuan, which is one of the concrete manifestations of Tao.

But does this prove that the qi mentioned by Zhu Xi is not a concrete manifestation of Dao?

Zhao Chun said again: "What is Qi?"

What is Qi?

Many officials present really knew about this issue.

Because the great Confucian Zhang Zai explained Qi.

Zhang Zai believes that the existing world is composed of two forms of existence: one is emptiness and the other is qi.

Taixu doesn't mean it doesn't exist.

Zhang Zai said: too empty and formless, the essence of qi.It gathers and disperses, and the shape of the guest changes.

Zhang Zai's qi theory is concise and concise: Taixu turns into Qi, Qi turns into all things, and all things return to Taixu.

All things return directly to Taixu, which is the process of Qi circulation.

But Zhu Xi combined the theory of qi origin into the principle of heaven.

In his theory, the metaphysical Tao is the principle of heaven, and the metaphysical utensil is Qi.

The qi here is different from the qi in the 21st century. It is probably similar to a concept of energy material.

Zhu Xi said: "Qi is the essence of the universe and the foundation of all things."

Zhao Chun looked calm and easy-going, looking like a boy next door.

Seeing him like this, all the ministers thought they had nothing to say.

This is also normal. Zhu Xi's remarks opened the eyes of all the ministers in the main hall today.

However, the ministers were somewhat puzzled. After hearing Zhu Xi's words, he was so consistent with His Majesty's policy of governing the country. Why are the voices from the Japanese people so different?

Zhao Chun continued to ask: "Your Excellency, all things are formed with qi, and after they are formed, all things have their own way, is that so?"

"Yes."

Zhao Chun asked again: "Isn't everyone the same?"

"Qi is clear and turbid, fine and rough, bright and dark, partial and complete, and thick and thin. Because of this, people are different and things are different. The nature of Qi is the nature of all things. All things have nature. Therefore, nature is eternal. Innate nature is pure and good."

What this means is that there are differences in qi, and of course different qi make up different people, so the original face of qi is the original face of all things.

The original face of all things is an eternal existence. As long as the heaven and the earth are still there, all things must have their original face.

The last sentence "the congenital nature is pure and good" means that the origin of qi is good.

According to the theory of Taixu Huaqi, it means that Taixu is good.

For example, human nature is good.

This is still Zhang Zai's Qi-based theory.

Zhu Xi also said: "However, there are good and evil in the air of heaven and earth. Those with good air are bright and sincere, and those with evil air are human desires."

This sentence also says that although the original emptiness of qi is good, once it is transformed into qi, qi will have a different nature.

A person is formed by qi, and since the face of qi has good and evil, the human body naturally also has the nature of good and evil.

Zhu Xi said again: "It is true that the eternal goodness of Taixu is good. Taixu transforms Qi, and Qi has good and evil. Goodness is Taixu. Taixu is the way, and Tao is the law of heaven. The evil nature should be eliminated and the good nature should be retained."

In the end, Zhu Xi uttered his most reasonable saying: "Preserve the principles of heaven, but destroy human desires."

There was silence in the hall.

Everyone was still pondering what Zhu Xi had said.

Zhao Ning has already understood.

Qi is transformed from emptiness, and emptiness is good, but after emptiness is transformed into qi, qi has a different nature.

Since human beings are composed of qi, they naturally retain the original goodness of Taixu, and have the evil after turning into qi.

That being said, human nature is inherently good!

Because human beings are made up of qi, the source of qi is the supreme good Taixu!

In the end, what Zhu Xi meant was to take out desires and keep goodness.

What is good?

Benevolence, righteousness, propriety, wisdom and faith are good!

His theory says that Taixu is eternal existence, while benevolence, righteousness, propriety, wisdom and faith are eternal existence.

Since human kindness exists forever, isn’t it the Tao?

Zhu Xi's way is the law of heaven!

Isn't this just preserving the principles of heaven and destroying human desires!

At the end, Yu Yunwen and Qian Yuqing couldn't help but frowned.

They have obviously begun to object to Zhu Xi's remarks.