Ming Zuo

Chapter 306 Reality and Falsehood

For this debate, Zhang Cai read through Liu Zongzhou's lectures in Songjiang Mansion more than ten times.

Through such research, Zhang Cai thought he had found a solution.

In Zhang Cai's view, Liu Zongzhou's thoughts have undergone tremendous changes.

From the previous study of "heart" and "nature", it has entered the stage of seeking "reason".

Yes, Zhang Cai thought Liu Zongzhou's "truth-seeking" and "pragmatic" were seeking reason.

The reason for this deviation, in fact, can not blame him.

In fact, the literati of this era cannot escape the category of Confucianism. In their view, any thought is a study under Confucianism.

In fact, Liu Zongzhou's knowledge has already entered a pragmatic stage from retreat after Zuo Menggeng's influence and cognitive transformation.

The "truth-seeking" and "pragmatism" advocated by Liu Zongzhou are the real truth-seeking and pragmatism, the pursuit of the essence and reality of the world, far from the illusory and empty theories of Confucianism.

Zhang Cai took Liu Zongzhou's "truth-seeking" and "pragmatic" as the Confucian concept of "reason", which brought about an error...

He felt he had won.

How can a person who is still seeking reason defeat him, a person who is seeking the way?

Dao is the foundation of knowledge!

Reason, however, is just an appearance.

This deviation made Zhang Cai feel that it is possible to complete the crushing at the level through the discussion of the Tao, and then win the debate.

He didn't know at all that the knowledge of Zuo Menggeng's camp had already left the scope of Confucianism.

As for the so-called Tao, Liu Zongzhou and others not only have in-depth research, but also have a deeper understanding.

Confucianism's empty and ethereal Tao met the materialistic Tao, and from the very beginning there were intense sparks of friction.

Gui Erfu put forward the concept of "Tao", and he had already laid his hands down, and planned to use it one by one after Zuo Menggeng Fang got into the game, and completely established the victory.

Unexpectedly, Huang Zongxi went straight to the point.

What is Tao?
This question seems ordinary, but it breaks through all the dazzling decorations and returns to the essence of "Tao".

Fortunately, Gui Erfu was not a fool, and his reaction was extremely fast.

"One yin and one yang is called Tao."

This is the answer that almost every Confucian scholar knows, but Huang Zongxi is not satisfied.

"What is Yin? What is Yang? Why is Yin and Yang called Dao?"

Gui Erfu broke out in a cold sweat.

Not to mention him, many people in Zhang Cai's camp were a little overwhelmed.

It is really that the way and angle of Huang Zongxi's questions are too weird, and they have entered a field that they have never thought about.

Gui Erfu's brains turned sharply, and he reluctantly said: "Tao is the beginning of all things in the world."

Many people couldn't help nodding after hearing this.Because in many people's learning, "Tao" is explained in this way.

But Huang Zongxi's question was still sharp.

"I'm asking you, what is Tao like?"

Gui Erfu was in a state of confusion when he was forced to question him, he could only think of what to say.

"Tao is the shape of the formless, the image of nothing."

Translated into the vernacular, Tao is invisible, inaudible, and intangible.

Huang Zongxi raised his eyebrows and scolded: "Then what are you talking about?"

Immediately, many people laughed out loud, but after carefully savoring it, they suddenly found that Huang Zongxi's words were quite reasonable.

You say it is invisible, inaudible, and intangible, so why do you say it here?

Where does the "Tao" you speak of come from?

Gui Er Fu Teng Teng stepped back a few steps, his mind was in a mess, he was obviously defeated.

Huang Zongxi's series of violent attacks at the beginning made this debate completely deviate from Zhang Caifang's initial expectations.

It is no longer a dispute between "Tao" and "reason". The first thing that needs to be resolved is the question of what is "Tao".

Obviously, if you don't make this clear, Zhang Caifang will have no foundation to stand on, and all his doubts will be in vain.

"Tao" is the core concept of Cheng-Zhu Neo-Confucianism at the present stage. It seems simple, but in fact, there are very few people who can explain this topic clearly.

At the very least, I can't go back and return, and the several Neo-Confucian experts present here are also a little bit panic-stricken.

There was no other way, Zhang Cai had no choice but to come forward.

"Brother Huang is the successor of Lord Bai'an. After reading Taigong's personal biography, don't you know the difference between yin and yang? Everything in the world is relative to each other, and they form yin and yang, which is the way. It is like the difference between cold and heat, and the difference between movement and stillness. Different. Tai Chi moves to produce Yang, movement to extreme stillness, stillness to produce yin, and stillness to movement again. One movement and one stillness are the roots of each other. Divide yin and yang, and the two forms stand together. Yang changes and yin combines to produce water and fire Wood, metal and soil. The five qi flow in order, and the four seasons flow. The five elements and one yin and yang, and the yin and yang and one Tai Chi."

Zhang Cai came up with the most primitive theory of Cheng-Zhu Neo-Confucianism, Zhou Dunyi's "Tai Chi Tu Shuo".

Zhou Dunyi is recognized as the founder of Cheng-Zhu Neo-Confucianism, and his Tai Chi theory has also become the root of "Tao" and "Li" in Cheng-Zhu Neo-Confucianism.

Yes, you read that right, Tai Chi is something of Confucianism, not Taoism at all.

Don't just think of the Kung Fu Emperor kneading the leaves of trees into balls in the woods when you mention Tai Chi.

The reason why later generations will recognize Tai Chi as something of Taoism is also related to the integration of the trinity of Confucianism, Buddhism and Taoism.

Zhang Cai's knowledge is naturally solid, and the explanation he gave convinced many people, but Huang Zongxi was not included.

Huang Zongxi still continued the previous style, and the questions were still sharp.

"Mr. Nan Guo invited, what is Tai Chi? Why is Tai Chi generating Yin and Yang?"

"This……"

Zhang Cai was at a loss for words, and suddenly discovered that he also encountered the same predicament as Gui Erfu.

In the past, when scholars discussed "Tao" and "reason", they paid more attention to the relationship between Tao and reason. In their minds, "Tao" and "reason" were taken for granted.

Many thoughts and viewpoints of Cheng-Zhu Neo-Confucianism were also generated on this basis.

But when he came to Huang Zongxi, he carried out a more profound investigation.

What is the "Tao" that everyone takes for granted?
You say, "One yin and one yang are Tao," so what are yin and yang?
To put it bluntly, Huang Zongxi upholds the theory of essence.

For things in philosophical theories, reasonable and reasonable explanations must be given.

You can't say that "Tao" is the root, and then "Tao" cannot be seen, heard, or touched.

Does this "Tao" really exist?

Huang Zongxi's several questions can be said to have completely grasped the crux of traditional Confucian philosophy, that is, the lack of logic.

Generally speaking, if philosophy is to be complete and perfect, all three elements must be present.

Arguments, arguments and arguments.

Present an argument, then back it up with detailed, solid evidence to make your point stand.

Traditional Confucian philosophy lacks only the link of evidence.

Because the "Tao" of Confucianism is based on the thinking and fantasy of scholars, it is divorced from reality, and naturally it cannot be demonstrated by means of seeing, hearing, and touching.

This is an important reason why Eastern philosophy has lagged behind Western philosophy since modern times.

Insufficient logic.

What's interesting is that after later generations used Western philosophical logic to apply Eastern philosophical thought, many things can be explained and become more subtle and profound.

For example, the transformation of Yin and Yang in Tai Chi, when interpreted by the philosophical concepts of later generations, is not only very correct, but also far more advanced than contemporary thinking, and can achieve a high degree of unity with materialist thinking.

But people in this era cannot use Western philosophy to explain Eastern Confucianism, so they are naturally speechless in the face of Huang Zongxi's sharp question.

Huang Zongxi was able to grow to this height, although it was related to his own diligent thinking and study, but the most important source was Zuo Menggeng's reminder.

Although Zuo Menggeng was not a great thinker, he brought Western philosophical ideas to Huang Zongxi.

When Liu Zongzhou, Huang Zongxi and others completed the fusion of Eastern and Western philosophies, the progress they made was far beyond the reach of traditional Chinese literati in this era.

As soon as Zhang Cai came up, he was forced to a corner by Huang Zongxi, dripping with cold sweat, and finally realized that today was not an easy day.

This is just Huang Zongxi, Liu Zongzhou hasn't made a move yet.

If even Huang Zongxi can't deal with it, wouldn't today's debate be defeated?

But all he can do is to find the answer from the pile of old papers.

"Zhu Ziyun: Yin and Yang are intertwined, and Qi is also. Its principle is the so-called Tao. Yin and Yang of hexagrams and lines are all physical, and their principle is Tao."

Zhang Cai reluctantly made an explanation for Yin and Yang, Qi also.

This point of view is not his, but Zhang Zai's.

As a milestone in Neo-Confucianism who inherited Shao Yong, Zhang Zai officially introduced the concept of "Qi" to Neo-Confucianism.

The theory of the creation of the universe is replaced by the problem of qi, thus dispelling the problems faced by "Wuji and Taiji" as a kind of "entity on the line" biochemical all things.

But this kind of matryoshka philosophy is still vulnerable to Huang Zongxi.

He just sticks to the core issues.

"What is Qi?"

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(End of this chapter)