Chapter 74: Night Chat 3

Luo Qinshun's idea of qi ontology is to solve the relationship between qi. This is very different from Zhang Zai. Because Zhang Zai did not clearly solve the relationship between reason and qi. On the issue of the relationship between qi, Luo Qinshun confirmed that reason is qi, and there is a reason outside Qi, which can only be shown during the movement of qi. He said: Reason is just the reason of Qi. When you look at the turning point of qi; coming and going is the turning point. A husband can't go without coming, and he can't come without going. However, if there is a thing that dominates it and makes it happen, this is the reason why it is also called. Reason must be recognized in anger, but it is not reasonable. This is not easy! In Luo Qinshun's view, there is no master in the movement of Qi. Qi comes and goes, and the exchange itself shows the existence of reason. Here, Luo Qinshun also criticized Zhu Xi. Because Zhu Xi's theory originally contained the meaning of law, but he absolutely turned this law into an absolute concept of qi. In Zhu Xi's view, reason is not only the rule of Qi, but also the one who makes it popular and dominates it.

Luo Qinshun believes that reason is the inherent law of the gas itself of matter, and it must not exist without matter. That's why he resolutely said: Reason is only the reason of Qi, which should be seen at the turning point of Qi. Luo Qinshun has a unique view on the law of material movement. In addition to using the "turning place" of qi to explain the relationship between qi and qi, so as to express a basic law of material movement, he also guessed the law of unity and transformation of opposition in nature in a simple way, and included this law into the category of reason. He said: One reason must be shaped by the sense, and the sense is two. There is no one or the other. However, there is no suitable but sense between heaven and earth, so there is no suitable but unreasonable. Luo Qinshun made the movement law of Qi more specific and universal, which is an important transformation of science and an important development of qi thought.

Although Luo Qinshun emphasized the theory of Qi and criticized Zhu Xi's view of killing Qi, he still adhered to Zhu Xi's idea that it is not mixed. He believes that qi is one thing, but qi is not just qi, and qi is not the same thing. That is to say, any law is the law of material movement, which is inseparable from matter, but after all, the law of things cannot be equated with things themselves. In a series of discussions on the thought of rational qi, Luo Qinshun clearly adhered to this division. When Zhu Xi's later student Lin Zhenfu questioned his Qiyiyuan theory, he gave a quite theoretical answer. Lin Zhenfu asked: If the reason depends on qi, and the qi is scattered, then where did the reason go? Luo Qinshun replied: The word qi, in the clumsy record (which refers to the "Record of Difficult Knowledge") is quite detailed. Gai Cheng has seen the reason, which is different from Zhu Zi. However, the theory of strong and weak reason has not been done in the end, because it is strongly embellished with several words. The language is in Chapter 19 of the second volume. What's the reason for the doubt? It seems that it is not over after all. In the Record, the gathering of clouds is the principle of gathering, and the dispersion of qi is the principle of dispersion. Only when it gathers and disperses, it is the so-called reason, and it is unreasonable to disperse. If you only compete for a little here, you will become two meanings, and you should recognize precision. Luo Qinshun believes that there is no reason independent of qi. Qi dispersion is a manifestation of reason, which does not mean that reason itself is gathering and scattered. On the one hand, Luo Qinshun advocated that Qi should be reasonable, and on the other hand, he believed that Qi and reason could not be equated. He said: It is necessary to recognize it in anger, but it is not reasonable to admit it. It is not allowed to be published here, and the most difficult thing to say is that people should be good at it and know it silently. There is a clear difference between anger and reason. If you can't see through this, it's useless to say more. It is an important point of view of Luo Qinshun to only admit anger and not to reason. Laws can only be found in things and their movements, but they cannot regard things themselves as laws. Laws are the essence of things and are hidden in things, so we can't find laws outside things. However, taking things as laws cannot grasp their essence. Luo Qinshun does not equate reason with Qi or Qi with reason, but regards reason as the inevitable attribute of things, which has actually seen the abstraction and relative independence of reason. Of course, his theoretical premise is that he is unreasonable. This shows that Luo Qinshun did not simply return to the theory of Qi, but a high-level return, that is, he critically absorbed the results of the thinking of science and rationally developed the qi thought of science.

While developing Qi's thought, Luo Qinshun also abandoned Zhang Zai's view of "sex" and "qi" as the origin of all things. Zhang Zai believes that "gathering is also my body, dispersing my body, and those who know the immortality of life and death can be words." Luo Qin criticized Zhang Zai's statement from the perspective of specific things and specific theories. Luo Qinshun believes that Zhang Zai's mistake is caused by a separation from specific things. Luo Qinshun believes that when qi gathers and is born, it is tangible. If there is such a thing, there is such a reason; if the qi disperses and dies, it will eventually return to nothing. If there is no such thing, there is no reason. Ande's so-called "dead and immortal"? In Luo Qinshun's view, as far as the overall law of the universe is concerned, reason is the law of gasification movement, and the reason is also the reason of qi; but as far as specific things are concerned, they are condensed by qi, and there are scattered. If there is a gathering and scattering, there will be life and death, and the reason of things will also survive. If there is this thing, there will be such a reason, and if there is no such thing, there will be no reason. Things are scattered and returned to nothing, so it cannot be said that there is a reason to die without dying. This criticizes Zhang Zai's view that he is immortal.

Although Luo Qinshun believes that specific things have spun off, it is eternal in terms of the whole universe. He is also the pioneer of Taoist Instrument Theory. According to Luo Qinshun's explanation, utensils are utensils, which generally refer to the complicated things in the world; Tao is the truth of yin and yang, which generally refers to the law of things and the ontology of all things. Luo Qinshun said: the transformation of heaven and earth, the life of people, the ceremony, the secrets of ghosts and gods, the fate of ancient and modern times, the changes of life and death, the response of good and bad luck and regret. In a word, one yin and one yang is called Tao.

It can be seen that Luo Qinshun believes that everything in the world has a yin and a yang. Regarding the relationship between the two Taoist instruments, Luo Qinshun insisted on the inseparable view of Taoist instruments. Tao is the reason, the instrument is the qi, the qi is inseparable, and the Taoist instrument is also inseparable. He said: There is no way outside the husband's instrument, and there is no weapon outside the road. The so-called weapon is also a Taoist, and the Tao is also a weapon, and it can be ignored? It is worth noting that on the issue of Taoist weapons, Luo Qinshun critically inherited Cheng Hao's statement and transformed it. He said that his view of rationality as one thing also came from the thought of Cheng Hao (Mr. Mingdao), but he gave full play to and transformation. Recognizing reason as a thing can be covered with Mr. Mingdao's words, which is not conjudation. Cheng Hao thought that "metaphysical is the Tao, and the metaphysical is a vessel. It must be said that the instrument is also a Tao, and the Tao is also a weapon." Luo Qinshun explained and played this. He said, "The reason is to distinguish between metaphysical and metaphysical." That's to avoid deviations in people's understanding. Although it is metaphysical or metaphysical in the concept of language, it does not mean that the Taoist instrument is two. In fact, "The Taoist instrument is still a thing, steals its meaning, covering the days above the sky, silent and odorless, not saying shape up and down, then this reason is not self-evident, not drowning in emptiness, but glue to shape. Therefore, it is necessary to say so. Although the name is different from Taoist instruments, it is not two things, so it is said that the weapon is also a Taoist, and the Tao is also a weapon. Cheng Hao also said, "Yin and Yang are also metaphysical, and those who say Taoism are the most clearly cut between the top and bottom. It turns out that this is the only way, and people should know it silently. Luo Qinshun believes that the key here is the word "cut", and "cut" cannot be understood as one thing. He said: "The word should be cut off. The shape and bottom are seamless, how clear the score is. If you take a screenshot, the next sentence turns out to be the only one that can't be said. The cover device is not allowed to be separated. In a word, Luo Qin obeyed his reason and spirit, and carried out his qi oneness theory to the end.

In Cheng Zhu's science, "reason" is finally implemented into people's daily behavior and social ethics. Although Luo Qinshun also adhered to this purpose, he is different from Cheng and Zhu. Cheng and Zhu demonstrated their ideas with "the principle of heaven and man". They believe that nature and society are governed by reason, and people should also follow reason, which is ethical and moral norms. Luo Qinshun did not object to the proposition of "the principle of heaven and man", but his view is: "The way of heaven is natural. The way of people is of course.

Anything that is natural cannot be violated. Why can't you see it? If you obey it, you will be lucky, and if you violate it, you will be fierce. It is called heaven and man. Luo Qinshun's brilliance is that he did not directly use the "way of heaven" in the "way of man", which is also easy to be attacked. Instead, he distinguished between the two and believed that "the way of man is of course". This "of course" includes ethical relations, such as monarchs and ministers, father and son, husband and wife, brotherhood, etc.

Maintaining the normal existence of these relationships is the principle of people's daily behavior. The so-called "natural way" is a concept relative to "of course". It is not restricted by ethical norms, and naturally it is so. As far as the relationship between the two is concerned, the "way of man" is based on "heavenly" and based on "heavenly way". It is in this sense that it is said that "heaven and man are one reason". Obviously, Luo Qinshun's explanation is different from Cheng Zhu's "one nature and man". Although Luo Qinshun regarded himself as a person who believed in Zhu Xi, he did not stick to any propositions of Zhu Xue, but transformed some theoretical ideas of Zhu Xue according to his own understanding. This is actually some breakthroughs in the authentic scientific system. Luo Qinshun did not avoid the difference from Zhu Xi's thoughts on some issues. He said in a letter to his friends: "Those of our generation who believe in Zhu Zi should be judged, make up for their small deviations, and save their small deviations. One of them is completely pure and have no hatred. It is the reality of respect and faith. There is no need to compromise. In this way, it is not only the heart of those who obey the delusions, but also my heart is upright and bright. , and it's not exhausting." Although Luo Qinshun "examines its truth, makes up for its slightness, and saves its small bias" from the standpoint of defending Zhu Xue, he looks at the thoughts of his predecessors, especially the authoritative theoretical views, which may be a manifestation of the breakthrough of the ideological trend of the theoretical system in the Ming Dynasty.