Imperial Master of the Ming Dynasty

"Whatever fills the heaven and the earth is material."

At the Taixue Meeting, Jiang Xinghuo formally announced his "Qi Monism", or "Material Monism".

For modern people, the word material is easier to understand and bring into the world, but from a philosophical point of view, there is no essential difference between "qi" and "matter" or "elements" in the West, and it is basically understandable. They are the same thing, they are all basic entities that make up the world in abstract concepts.

"All things in heaven and earth have principles, but principles are not real, but empty. Zhu Zi said that reason and qi are inseparable and not mixed, which is not wrong."

Jiang Xinghuo said with a smile but not a smile: "In the Taixu, Kunlun is far away, the four seasons are irregular, and everything that happens is nothing but the truth. This is the sincerity of the way of heaven, or it can be said to be the 'objective law of matter'."

Jiang Xinghuo's meaning couldn't be more obvious. There is indeed such a thing as "reason" in this world, but "reason" is not an entity, but an objective law of matter. Therefore, natural principles cannot affect human nature.

Now that the debate has reached this stage, we need to pause for a moment and review the key theoretical process of the entire debate.

Many people have heard of the classic saying that Yang Shiqi just mentioned, "Starving to death is a small matter, but losing one's integrity is a big deal." But few people have thought about why "starving to death" and "losing one's integrity" are opposites. This is Because under the extreme "Li-Qi dualism" of Cheng-Zhu Neo-Confucianism, Li and Qi are separated from each other at the macro level, and Li and Qi interact with each other at the micro level.

Expressed by a formula, that is: Li + Qi = 100%

And if there is more reason, there will be less anger, and vice versa.

Therefore, the ideal world that Cheng-Zhu Neo-Confucianism hopes to achieve is to maintain the basic Qi while trying to allow Reason to occupy a larger proportion.

The "principle" here is replaced by "Taixu" from Zhang Zai's "The Theory of Taixu Qi".

According to Zhang Zai's theory of human nature ("the nature of heaven and earth" and "the nature of temperament", that is, human nature is connected with nature), "qi" is implemented in humans and becomes "human desire".

In fact, Cheng Yi's "Dualism of Li and Qi" or Zhu Xi's "Theory of Natural Principles and Human Desires" are no longer the same thing as Zhang Zai's theory of Taixu Qi. They can only be said to be specious.

It is precisely because of the development of Qi theory that it has reached its extreme state, so that we can "preserve the laws of nature and destroy human desires" and "starve to death, a small thing, a lack of discipline, a big thing."

In the theoretical category of Neo-Confucianists, it is meaningless to debate "reason".

As far as natural principles are concerned, Neo-Confucianists have infinite fighting power in this field.

Jiang Xinghuo's idea of ​​solving the problem is to go in the opposite direction. From Zhu Xi's "Theory of Heavenly Principles and Human Desires" to Zhang Zai's "Theory of Taixu Qi", he verifies "Qi" through the components of the microscopic world. In life, there are cells.

——Then he completed the falsification of Zhang Zai's "Theory of Taixu Qi".

The falsification process is very simple. Zhang Zai believes that "Taixu" is the source of "Qi", and "Qi" will return to "Taixu" after dissipating.

But the source of the cells is not "Taixu", and after the cells dissipate, they will not return to some "Taixu world", so "Taixu" does not exist.

No, it cannot be said that "Tai Xu" does not exist.

Rather, "Taixu" is not an entity.

This world is completely composed of matter, so "Taixu" is a virtual concept, and "Tianli" is also a virtual concept. Neither "Taixu" nor "Tianli" are objectively existing entities.

Therefore, Jiang Xinghuo's "qi monism", or "material monism world theory", becomes "matter (cells)" + virtual principles (objective laws of matter)".

Therefore, the different versions of Qi Ben Lun are as follows.

Zhang Zai's "The Theory of Taixu Qi": Taixu + Qi

Cheng Yi’s “Li-Qi Dualism”: Li + Qi

Zhu Xi’s “Theory of Heavenly Principles and Human Desires”: Heavenly Principles + Human Desires

Jiang Xinghuo’s “Material Monism”: Matter (cells) + virtual principles (objective laws of matter)

Next, Jiang Xinghuo will return to the topic itself. What he wants to demonstrate is the key point in the proposition that "starving to death is a small matter and a breach of discipline is a big deal." That is, the relationship between human nature and natural law.

"The world is filled with only matter, and all human beings and living things are born from this."

"And the human heart is the spiritual place of Qi. It is said that Qi is at the top, and the mind and body are popular. What is popular and orderly is Xing."

“The heart of heaven and earth is like the Qi of the four seasons. When it is harmonious, it is spring; when it is warm and warm, it is summer; when warm and cool, it is autumn; when cool and cold, it is winter; when cold and cold, it is spring again. This has been the case throughout the ages. If there is a boundary between things and they flow without losing order, this is a virtual principle, an objective law of matter."

"Principle is invisible, but it can be seen in Qi; nature cannot be seen, but it can be seen in heart."

From the world view, the world view of "material monism" is that only matter exists in the world, and all things, including humans, are born from it. There are also new concepts such as "heart", "nature", and "reason". definition.

The laws of heaven, nature, and human nature in the past have all changed from real concepts to imaginary concepts.

"Principle" has become an imaginary appendage of "qi" or "matter", and human nature has become an imaginary appendage of "heart", rather than an independent existence.

In fact, it was the mainstream view of thinkers in the late Ming Dynasty to oppose treating "reason" and "nature" as metaphysical, transcendent, and independently existing entities.

This is also an inevitable change brought about by the development of commodity economy in the field of social thought.

Even if Jiang Xinghuo does not bring it up today, Cheng Yi-Zhu Xi Neo-Confucianism, which is destined to lag behind the times and the vague "Li-Qi dualism", will definitely be eliminated. This is the general trend and the aspiration of the people.

Theoretical viewpoints such as "starving to death is a small matter and a breach of integrity will cause a big deal", which goes against the trend of history and human nature, should be swept into the garbage heap of history.

But when Jiang Xinghuo said, "Sex is invisible, it's in the heart." The opposing debaters couldn't sit still.

Hu Yan sat upright and solemnly chanted:

"The heaven and earth have righteousness, and are mixed and endowed with manifolds.

Below are the rivers and mountains, and above are the sun and stars.

To others, it is said that it is vast and overwhelming.

The imperial road should be Qingyi, Hanhe Tumingting.

When the time comes, we can see each other and draw pictures one by one.

Or to show off one's teachings, ghosts and gods weep heroically.

Or to cross the river and swallow Hu Jie generously.

Or for hitting the thief's wat, the head will be broken if it is turned upside down.

This is the majestic Qi that will last forever.

When it penetrates the sun and moon, can life and death be settled?

The earth depends on it to stand, and the sky pillar depends on it!

The three cardinal principles are actually life-related, and morality is the root! "

In front of the solemn Imperial Confucius Temple, Hu Yan's impassioned chants echoed, and the spiritual power contained in Wen Tianxiang's majestic "Song of Righteousness" reverberated in everyone's hearts as if it were tangible.

"The three cardinal principles and the five permanent principles are related to each other and are the cornerstone of a moral society. If they are suddenly shaken, the country and the dynasty will be in danger!"

Faced with Hu Yan's warning, Jiang Xinghuo didn't take it to heart.

Because Hu Yan didn't understand one thing.

The Three Cardinal Guidelines and the Five Constant Principles are indeed the cornerstone, but they are only the cornerstone of Cheng-Zhu Neo-Confucianism, not the cornerstone of the Ming Dynasty.

For the Ming Dynasty, any theory could be chosen as official school as long as it was conducive to governance.

Zhu Yuanzhang chose Cheng-Zhu Neo-Confucianism as his official school simply because it was relatively easy to use and not irreplaceable.

The history of previous lives also proves that even if the ideological world completely revolutionizes the "Li-Qi dualism", Ming Dynasty will not be affected by it.

On the contrary, they brought Qing into the pass and forced the ideological world back.

The top-level structure changes with the ideological foundation. There is nothing wrong with the Three Principles and Five Permanent Policies based on morality and society under the small-scale peasant economy, but it is obviously out of date under the commodity economy.

There is only the principle that the roof moves with the foundation, but there is no reason that the foundation moves with the roof.

Therefore, even if the roof of the Three Guidelines and Five Permanent Policies is torn down, as long as the foundation of the commodity economy is stable, everything will not be a big problem.

As for the rule of the dynasty, it seems as if Zhu Di's accession to the throne has something to do with the Three Cardinal Guidelines and the Five Permanent Rules.

On the contrary, Yang Shiqi was more sober at this time, or more pragmatic.

Yang Shiqi didn't say those useless things. He only said: "The nature of heaven and earth and the nature of temperament have long been established."

Well, here we have to talk about how Cheng-Zhu Neo-Confucianism understood the relationship between human nature and natural principles.

This has to start with Zhang Zai. As a complete theoretical system, corresponding to the theory of Taixu Qi that "Taixu is Qi" is the "Xing Dualism". Zhang Zai believes that there are two kinds of human nature. One is "The nature of heaven and earth", or "the nature of principles and principles", is also just called "nature"; the second is "the nature of temperament", which is also just called "temperament". This set of "xing dualism" will be discussed later. .

The Theory of Taixu Qi→Xing Dualism

As far as the essential relationship in philosophy is concerned, it is actually cosmology → theory of human nature, or ontology → theory of human nature.

The so-called ontology, in philosophy, refers to a theoretical method that explores the essence of nature, the basis for the existence of all things, and the logical relationships between all things.

Today at the Taixue meeting, what was discussed was basically the Theory of Qi.

The material monism proposed by Jiang Xinghuo is a variant of Qi theory, which can also be said to be ontology or cosmology.

Changes in the version of ontology will inevitably lead to changes in the theory of human nature.

This is because, since the Five Sons of the Northern Song Dynasty, almost all thinkers in China have established their own ideological systems from the perspective of pursuing the essence of the world. The reason for constructing an ontological ideological system is to reasonably explain human beings. The essence of human nature is to explore the good and evil of human nature, so as to find a theoretical basis for human beings to become saints and virtuous people.

It should be said that since the birth of Neo-Confucianism, the theory of human nature has been closely linked to ontology. The Five Scholars of the Northern Song Dynasty, up to Zhu Xi, all expounded the theory of human nature from the perspective of ontology, and the "nature of heaven and earth" and "the nature of temperament" The dichotomy is exactly the reflection of the ontology of "Li-Qi dualism" on the theory of human nature.

Yang Jingcheng also followed up and said: "Mr. Hengqu said: From the Taixu, there is the name of Heaven; from the transformation of Qi, there is the name of Dao; the combination of Xu and Qi, the name of Xing; the combination of Xing and consciousness, the name of the heart. name."

Naturally, the first two sentences do not need explanation. They were already clear in the debate on Qi Ben Lun. The last two sentences are Zhang Zai’s identification of “nature” and “heart”.

Zhang Zai believes that Taixu and Qi constitute "nature", and "nature" and "perception" constitute "heart". "Xing" is the result of the joint action of Taixu and Qi, and Taixu and Qi are the main sources of "nature".

Zhang Zai’s formula of mind-nature theory:

① Taixu + Qi = Xing

②Sex + consciousness = heart

③ (Taixu + Qi) + perception = heart

The reason for this explanation is that Zhang Zai believes that Taixu and Qi are two different things, so they play different roles in the formation of nature.

In Zhang Zai’s thought, the nature of Taixu is the most tranquil and pure. Taixu is the origin of nature, and the nature of Taixu, which is extremely quiet, is, as just mentioned, Zhang Zai also calls it “nature.” In other words, "the nature of heaven and earth", nature and Tao are connected, it is pure and perfect, and will not be blinded by the aura of darkness. Even if it penetrates from Taixu and reflects on people, it will not change its perfection. nature.

The so-called "the nature of nature is connected to the Tao, and the dimness of Qi is not enough to cover it up. The nature of nature is in humans, just like the nature of water is in ice. Although the condensation and interpretation are different, they are the same thing." The explanation is very vivid, and the meaning is That is, "nature" is like the nature of water. No matter whether its form melts into water or freezes into ice, its nature itself will not change.

Corresponding to the nature of Taixu is the nature of Qi. Zhang Zai believes that because Qi gathers and disperses in Taixu, it has the purity of Taixu and other properties, such as the appetite for food and smell in the mouth, nose and tongue. , both have the nature of attacking. Compared with the pure nature of Taixu, it is the relationship between small and large, the beginning and the end.

Looking at sex from a metaphysical point of view, "nature" is manifested as the "nature of Zhanyi" of Taixu and the "nature of attacking" of Qi. When applied to people, it is manifested as "the nature of heaven and earth" and "the nature of temperament".

That is, the formula ① Taixu + Qi = Xing is deduced, and the formula ④ Taixu’s Zhanyi nature + Qi’s attacking nature = Xing.

Assuming that the condition of formula ④ is human, we can get formula ⑤ Nature of heaven and earth + nature of temperament = human nature

At the same time, in terms of the nature of good and evil, Zhang Zai believes that the nature of heaven and earth or the nature of justice is pure good, while the nature of temperament has good and evil. This is because the nature of heaven and earth is supreme, and the nature of temperament is human nature. It is made of Qi. Because people have different Qi, different temperaments will be formed. This is the source of the theory that Jiang Xinghuo was attacked on Taiping Street. For people and things, objects are the ones with turbid Qi. , People are those who have pure Qi, and as far as humans are concerned, they can be divided into pure and turbid ones. Those with extremely pure Qi are saints, those with turbid Qi are ordinary people, and those with extremely turbid Qi are evil people. Due to the differences in people's temperament, the nature of people's temperament is different. The nature of temperament is the physiological instinct determined by the nature of matter. The survival instinct is determined by the soft, slow, and turbid characteristics of qi.

To be honest, this theory is surprisingly logical and self-consistent.

Zhang Zai gave a complete logical derivation, that is, in the process of birth and growth after birth, different "natures" will be formed due to different endowments. In the process of endowment, people have different "natures". If the endowment is right, there will also be a bad endowment. If the endowment is right, the whole nature will be obtained, which is pure good; if the endowment is bad, then a part of the nature will be obtained, and human nature will be mixed with good and evil, forming the nature of temperament.

From this, we can get all the formulas of "Xing Dualism" obtained by Zhang Zai based on "The Theory of Taixu Qi".

The first formula group:

① Taixu + Qi = Xing

②Sex + consciousness = heart

③ (Taixu + Qi) + perception = heart

The second formula group:

① Taixu + Qi = Xing

④The nature of Taixu’s Zhanyi + the attacking nature of Qi = nature

⑤The nature of heaven and earth + the nature of temperament = human nature

The third formula group:

⑥The nature of heaven and earth + the nature of temperament + perception = human heart

So got it?

Zhang Zai attributed the highest good to the nature of heaven and earth, while the temperament of human nature is a mixture of good and evil. This found a reasonable solution to the good and evil of human nature in history.

On the one hand, Zhang Zai inherited Mencius’ theory of the goodness of nature and acknowledged that human nature is inherently good. However, on the other hand, where does evil come from in essentially good human nature is a problem that Mencius’ theory of the goodness of nature has never been able to solve.

Zhang Zai divided nature into the nature of heaven and earth and the nature of temperament, which not only ensured the innate basis for the goodness of human nature, but also explained the source of the evil of human nature, and temporarily resolved the Confucian debate on the good and evil of human nature.

But now Zhang Zai's "Taixu Qi theory" has been falsified by Jiang Xinghuo, and Zhang Zai's "sexual dualism" has been deduced in half.

That's why the opposing debaters are so anxious.

If the other half collapses too

"There is one principle between heaven and earth, and sex is the principle!"

Yang Shiqi pretended to be calm and said loudly: "The reason why people are good and bad is because their temperaments are clear and turbid. This is explained by these cells, which are brought out by father and mother respectively."

"That's ridiculous."

Jiang Xinghuo just shook his head: "Seeking sex for sex, thinking that there is something to point to, and ultimately losing face."

"Seek sex with sex, seek the nature of heaven and earth with temperament. These four words are quite exquisite."

Hu Jiya tasted it carefully and thought calmly.

In the theoretical system of Cheng-Zhu Neo-Confucianism, the nature of temperament is rooted in the nature of heaven and earth and flows out from the nature of heaven and earth. However, the nature of temperament is also the settlement of the nature of heaven and earth. Without the nature of temperament, the nature of heaven and earth will be lost. As the basis of existence, the nature of heaven and earth and the nature of temperament are inseparable.

But Jiang Xinghuo obviously doesn't think so. He doesn't think sex is a transcendent reality.

"There is no difference between the nature of heaven and earth and the nature of temperament. Mr. Hengqu said that the nature of heaven and earth comes from Taixu, which is actually false. Taixu does not exist in the world. Xing is in form and then existence."

Jiang Xinghuo said with great certainty: "Xing is not rationality, Xing is the nature of the heart."

"Zhu Xi, because he has not yet spoken, is still escaping and delusional."

Although Jiang Xinghuo did not directly call Zhu Xi, but called him son, the sarcasm in his words could be heard by everyone.

Translation: What is "escape from space and fall into fantasy"?

To put it bluntly, Zhu Xi still used the same set of things sewn from Buddhism.

“Nature has the principle of ‘being born’ and cannot be found anywhere. For example: the brain can think, which is the nature of the brain; the ears can hear, which is the nature of the ears; the eyes can see, which is the nature of the eyes.”

What Jiang Xinghuo means is that all "sex" in human beings has corresponding organs to undertake the functions. Even the large-scale moral concepts are just the nature of the human heart. There is no such thing as being born without being acquired. experience.

Well, if we use the words of Neo-Confucianists, this is called the tangible Qi that has Xingli, and conversely, the invisible Qi has no Xingli.

In short, this is a view of human nature based on the material world theory.

Jiang Xinghuo's words became more and more sharp, and he even directly commented on Mencius' theory of human nature.

"Mencius only pointed out the nearest point when discussing human nature. It is like the heart of compassion, which is the same as compassion. There are faults and shortcomings, and there is not much difference between them. It is not compassionate to harm them. It is like the heart of shame and hatred, which is the same as shame and hatred. There are faults and shortcomings. , it’s the same if they are similar, it would be shameful and disgusting not to harm them.”

"If you are too compassionate, your shame and resentment will be reduced; if you are too shameful and resentful, your compassion will be hurt. Your heart and body will be harmed one by one, almost as close as an animal, but your conscience is still there. If you kill people and commit robberies on a daily basis, but suddenly you see a child falling into a well, this heart will be exposed. How can it be seen from this? A foreigner?"

This is a classic example in the Confucian theory of human nature. When a child enters a well, he must feel compassion.

Jiang Xinghuo directly believes that the quality of a person is not determined by the nature of heaven and earth and the nature of temperament.

To put it bluntly, the nature of temperament was created by Song Confucianism himself.

"Song Confucians did not dare to explain sex clearly, but the specially created theory of temperament's sex cannot withstand scrutiny."

Seeing that Yang Shiqi was speechless for a moment, Hu Yan took over.

"Mr. Yichuan said: Some people are good since childhood, and some people are evil since childhood. This is the nature of Qi, good, and solid nature. However, evil cannot be ignored."

"After form, there is the nature of temperament, and when good is reversed, the nature of heaven and earth exists. Therefore, the nature of temperament, the gentleman has the Buddha nature."

Jiang Xinghuo picked up a seed on the glass and retorted with an example.

"If we look at this seed, growth is its nature, its silent growth is its Qi, its growth is obviously its temperament. How can we divide this seed into two categories? One side says that the sex is good, and the other side says that the temperament is bad. The so-called good and anti-person only sees that nature is good and does the opposite, which is the intellectual nature; if you want to get rid of the bad temperament and restore the good of reason and meaning, then it means that people have two natures, isn't it ridiculous?"

Yao Guangxiao also ridiculed: "My husband eats a small amount of Vajra, but it ends up not being used up. It has to be worn out of the body. Why? The Vajra does not stop with the impurities in the body."

This is the Buddhist view of the Vajra Body, and the old monk used it to ridicule the Neo-Confucians for going to the other extreme.

Jiang Xinghuo continued these words and said: "Is it possible that the nature of heaven and earth is like the Buddha's Vajra Body? All the pure and turbid, the right, the hard, the soft and the urgent, cannot be restrained by it?"

After that, he picked up another glass of water and shook it in front of everyone.

"Water is inherently pure. If it is held in a clean vessel, it will be pure. If it is held in an impure vessel, it will be smelly. If it is held in a muddy vessel, it will be turbid. The original purity is not lost, but if it is smelly and turbid, it will not be clear."

"If we put it this way, water has one nature, and the vessel has another nature. With such a mixture of natures, isn't it self-contradictory?"

This is also a classic example of Neo-Confucianism. Cheng Yi once used water and water vessels to describe the nature of heaven and earth and the nature of temperament.

Hu Yan's face became darker and darker. If the debate continued like this, he would be close to losing.

Jiang Xinghuo used the cell theory to completely defeat the theory of qi. The "sexual dualism" of the nature of heaven and earth and the nature of temperament derived from Taixu is untenable.

So in order to restore the decline, Hu Yan had to speak.

"Benevolence, righteousness, propriety and wisdom are all human nature."

""Zhu Zi Yu Lei" once quoted Mr. Yi Chuan as saying: To be benevolent, filial piety and fraternity are the foundation, and when discussing nature, benevolence is the foundation of filial piety and fraternity. Ren is nature, and filial piety is utility."

Jiang Xinghuo was not needed this time. Jie Jin spoke decisively: "There is only benevolence, justice, etiquette, and wisdom in human nature, so why is there no filial piety? In the final analysis, even benevolence, justice, etiquette, and wisdom are all in vain. In this life, only parents and brothers are the only ones." Incomprehensible feelings are innate, and this is called reality. Then the name of benevolence and righteousness began to exist. Knowing these two cannot go away. The so-called knowledge and benevolence and defense actually have selves, so the name of wisdom began to exist. When it When one acts as a relative and follows an elder brother, one has to be organized and tolerant, and when one sees the reality of one's actions, one begins to have the name of etiquette."

"With a pure heart, when you see your father, you will naturally know love, and when you see your brother, you will naturally know respect. This is the source of heavenly principles. Why eliminate them to preserve heavenly principles, and then use them to serve your father?"

Xie Jin means that the innate human relationship is real, but other benevolence, justice, propriety, wisdom and filial piety are acquired.

What is filial piety?

Serving one's relatives is filial piety, and obeying one's elder brothers is considered brotherhood.

However, Cheng-Zhu Neo-Confucianism believes that there is only benevolence, righteousness, propriety and wisdom in nature, and there is no filial piety and brotherhood. This is the logic of "benevolence and justice first, then filial piety and brotherhood". It is undoubtedly name first and then reality.

Zhang Yuchu also followed up with a heavy blow.

"It is unreasonable to say that things have the nature of innate nature of heaven and earth."

The debaters on the affirmative side are pressing forward step by step. No matter how the topic is involved at this time, the theory of human nature will always be difficult to argue, but no matter whether they can be argued clearly or not, it is a disadvantage for the opposing side.

Hu Yan simply took the retreat as the path forward: "Then the Imperial Master might as well tell you how to explain human nature if you don't agree with the nature of heaven and earth and the nature of temperament."

"Human beings are made up of matter, and there is no physical principle or heavenly principle on top of matter. Their nature is not given by the substantial heavenly principle or principle. Instead, there are virtual heavenly principles and laws."

Jiang Xinghuo answered simply: "Everything in the world has nature if it has matter, and virtue if it has nature. Plants, trees, birds, and animals are not without nature or virtue, but the matter is different from humans, so the nature is also different, and the virtue is also different. Yue It is the material life that is close to people, and the nature and virtue will be closer to people. This is the truth."

In other words, compared with the pure and good nature of heaven and earth in Cheng-Zhu Neo-Confucianism's "Nature Dualism", Jiang Xinghuo does not emphasize the common goodness of people and things, but emphasizes that people and things have a common material basis and both originate from materiality. , and the different materiality of different things or lives leads to differences in sex and virtue.

In Neo-Confucianism, the so-called nature of temperament in Cheng-Zhu Neo-Confucianism is opposite to the nature of heaven and earth, which can be used to explain the origin of human beings and then find the cosmological roots of the evil elements in human nature. However, Jiang Xinghuo's theory directly It denies the existence of the nature of heaven and earth, and believes that matter is the ultimate source of everything in the universe. Between heaven and earth, inside and outside the human form, everything is nothing but matter.

"Material determines the differences in life phenomena. One person has his own life characteristics, so one person has his own personality. Human nature is gradually formed through day-by-day cultivation. Human nature, like the life phenomena of all cells, is a daily process Everything is changing, and the root of this change lies in the movement and change of matter. Before the end of life, it is changing every day, so human nature is developing every day."

"As for the good and evil of human nature, there are factors such as innate inheritance and nurture. The factors of nurture are more important for most people. At the same time, people have the moral awareness to consciously choose good and evil."

"How should we explain the debate between reason and desire?"

The more Hu Yan listened, the more his heart sank. Jiang Xinghuo was obviously prepared and had prepared a complete set of systematic logic to deal with it.

The only way now is to let Jiang Xinghuo play his cards first, and then find an opportunity to counterattack.

"Nature is an innate principle of human beings, and there is nothing different about it. The principles of benevolence, righteousness, and reason cannot be destroyed by stupidity, while the desire for sound, color, and smell cannot be abolished by superior wisdom. It can be called nature."

That is to say, as far as human desires are concerned, the natural desires of human ears, eyes, mouth, and nose, and the need for sounds, colors, and smells are natural and inherent in human nature. The "higher" principle of benevolence, righteousness, and reason is sex. The "low-level" desires of sound, color and smell are also sexual. Jiang Xinghuo's views are obviously contrary to Cheng Zhu's Neo-Confucianism.

Cheng-Zhu Neo-Confucianism believes that benevolence, righteousness, and reason come from the nature of human destiny, and the desire for sounds, colors, and smells comes from the nature of temperament. Excessive desire harms the principles and is incompatible with the nature of destiny. Therefore, it is necessary to "preserve the principles of heaven and destroy human desires." When taken to the extreme, it means "starving to death is a small matter, and a lack of discipline is a big deal."

However, Jiang Xinghuo's words are not finished yet. Based on material monism, he naturally has a corresponding and complete supporting theory to replace the theory of natural law and human desire based on the dualism of reason and energy.

"Heaven uses matter to give birth to man, and reason resides in matter to form nature."

"Sound, color, and odor ensure human growth, and benevolence, justice, and reason correct human virtue."

"Principle takes desire as its body. If there is no basic life phenomenon, there is no such thing as human nature, let alone reason. Reason takes desire as the prerequisite for its existence. If there is no human nature that abandons desire, it cannot be separated from desire and reason."

"Both reason and desire are virtual products of matter and do not exist in reality. Reason and desire jointly ensure that "people are human beings". Without one of them, a complete person cannot be formed. The two coexist in people and interact with each other. Dependence.”

"In other words, the unity of reason and desire."