Chapter 80: The Way of "Ta" and "Calculation"

Wang Tingsang further demonstrated the long-term nature of "reason" in the process of change movement from the change of natural phenomena, and came into contact with the relationship between the opposition and unity between "normal" and "nomalies". He said: "Tao is greater than the transformation of heaven and earth. There are thin food coma in the sun, moon and stars. Thunder, wind and rain are shocks. Mountains, rivers and seas have collapsed and overflowed. Grass, trees and insects have glory and biochemistry, and the group changes and are not common. What's more, the prosperity of personnel is lost, and there is indetermindetermation. It is called 'Tao unchanged'. If the qi is often abnormal, then the Tao will change and remain unchanged, and 'unchanging' is not enough. For this reason, Zhuang and Lao's mood are also called entities, how can they be? What does it mean that "there is always something wrong?" Wang Tingsang explained that from the overall point of view of things, different things change from " vitality", which is "normal"; however, from the perspective of specific things, it is uneven, which is "not normal". From this, his mistake in criticizing objective idealism is to leave material diversity and blow up an empty "reason" as the source of the world: "Between heaven and earth, there is a breath, and it often changes. Everything is uneven, so one's anger is reasonable, and one's anger is reasonable. Confucianism specializes in reason, but it is biased. Heaven has the principle of heaven, the earth has the principle of earth, the principle of people, the principle of things, the principle of secludedness, the principle of light and clearness, each of which is different. Starting from the materialism of "qi", Wang Tingsang strongly opposes Song Ru's division of human nature into "temperament nature" and "unal nature", and insists that there is no so-called "native nature" that leaves "birth". He stressed that human nature is the process of human perceptual movement, which was clearly expressed when he criticized Zhu Xi's "sexuality is just reason": "benevolence, righteousness, courtesy and wisdom, the so-called nature of Confucianism. From now on, if it is from the love of the heart for benevolence, from the heart for righteousness, out of the respect of the heart, out of the knowledge of the heart as wisdom, all people's consciousness movement to achieve it. If there is no one, there is no intention. If there is no intention, what is the meaning of benevolence, righteousness and wisdom? Therefore, if there is life, there will be sex, and if there is no life, there will be sex. Spiritual soul, qi, human life; benevolence, righteousness, courtesy and wisdom, nature, and the reason of life; perceptual movement, spirit, and talent of nature. The three things are the consistent way. Therefore, sex can't be separated from Qi, and Qi can't be left behind. This is also the general purpose of Zhongni's close to Xiyuan.

This passage clarifies the ancient theory of "life is called sex" and points out that people's moral sentiments cannot leave people's physiological foundation. Although this does not really reveal the essence of "human nature" from the point of view of physiology but not from the perspective of history, it is a proposition of progress that combines "human nature" with human perceptual movement, which is ten thousand times more intelligent than from the ethical point of view. This is different from Song Ru's mysterious theory of human nature.

Wang Tingsang summarized the relationship between "sex" and "qi" as follows: "There are people who are inseparable from sex and Qi" (answered Xue Juncai's book on sex). In terms of the combination of "qi" and "sex", he believes that "qi" is the main one. The "clear and turbid refutation" of Qi determines that there are both "good" and "evil" in human nature. Based on this, he opposed Mencius's "sexual theory" and Song Ru's "origual nature". He said, "If there is a clear and turbid refutation, then the nature is safe and there is no mixture of good and evil? Or, since people are evil, on the contrary, they are born with shame, which is human nature to be good without evil. Oh! This is also due to the merits of this saint's practice of Taoism. The nature of mortals has become thousands of habits, and the saints teach them to lead them, and the law govern them. The ancient and modern winds of the world is good and forbidden by evil. It has been a long time.

This means that the key to human nature is "good", and there is no so-called innate "hateness". In terms of human nature, Wang Tingshang emphasizes "Xi", which is related to this. He attaches importance to "seeing and hearing" in epistemology, and correctly points out that the role of vision, hearing, thoughts, etc. depends on human organs, that is, "the ability of hearing, the eyes, the ability of the eyes, and the ability of thinking of the heart are inherent in the ears, eyes and the heart. If there is no ears, eyes and minds, then audio-visual Can you still think about it?" He believes that knowledge is a combination of "thinking" and "seeing and hearing". Saints, like ordinary people, must combine these two aspects to obtain knowledge. Heart (he follows the ancient saying that "the official of the heart is thinking") has the ability to understand, but it must rely on people's senses to contact with external things, and the cognitive ability can be exerted. This is what he said, "the heart is firm and the responder must be smart in personnel through the audio-visual, and then the spiritual ability" (from the Shilong Academy debate). He believes that everyone who learns knows and obeys this truth before he can learn. The Shilong Academy debate he wrote explains this argument. He attached great importance to this article and "reveiled the wall of the courtyard as a guide, so that later life came to learn and get rid of its habit of meditation and separation, which began with the Shilong Academy." In it, he vividly explained the importance of "learning" by taking babies as an example. He said, "The naked son is born claustrosed, does not learn from the world, and comes out strong, and does not distinguish between cattle and horses. What's more, the season of the father and son's eldest and young friends?" What Wang Tingsang said about "referment" is that people gain knowledge by relying on their senses to contact with things from the outside world. When studying learning, he attaches great importance to the direct experience of "viewing" and "testing it". He often opposes the delusions of the ancients who deviate from science based on the results of his own "view" and "test". He once described how he observed snowflakes and earth bees: "There are six winter snows and five spring snows. He is a novelist. Every time I meet spring snow, I bear the flowers with my sleeves, and all of them come out. Xiaoya: 'The dragonfly has a son, and the fruit wins the negative'. The poem says: 'The earth bee bears the mulberry worm into the wooden hole and turns into its son in seven days.' When Yu Tianju, he took the soil bee's house and tested it every year. After each time he finished making a house, his son was at the bottom, such as a little honey, but he filled the green worm on the mulberry and the flower spider on the grass. A few days later, his son took shape and was born, that is, the green insects and spiders stored before the second food, and the food turned into a chrysalis. In a few days, it molted into a bee and came out of the hole. After years of view, there is everything. It is first known that the ancients have not seen things, and there are many people who stand for it. Don't believe the nonsense, or something like that?

"viewing", "testing", "reviewing", "seeing", etc., he also calls it "real calendar", which is two opposing epistemological routes. He believes that only by relying on the former can we understand the laws of nature and then master the laws. When clarifying this argument, he took "learning the art of boating" as an example, which is similar to Liu Zongyuan's example of clarifying materialist epistemology. He said:

"There are people in the world who have closed their households and learn the art of boating. Why do they use the rudder, what to move, what to use the rowing, how to sail, and how to attract them? They don't talk about it, and the husband comes out and try thelan of the mountains and streams. The big one seizes their ability with feng shui, the second one is the beach swirling their wisdom, and those who are defeated by chance! Why?

The danger of feng shui must be judged by those who are familiar with its opportunities; false and hypocrimation is not enough to do its merits. The mountains and streams, but what's more, the rivers and oceans are surging? He talked about it in general and had no real experience. Why is it different? Wang Tingshang believes that "speaking" and "xing", "xing" and "knowledge" should be combined. He stressed that the knowledge summarized through "xing" is true knowledge, which is fundamentally different from the false knowledge imagined by closing the house. He used "the more you will know later" as an example to clarify this argument. Later, Wang Fuzhi also used this case to give full play to materialist epistemology. Wang Tingsang's next paragraph summarizes the view of materialist epistemology: "If you can say something, you will do it; if you do something, you will know something, which is the so-called true knowledge. If you don't talk about it, you will be dazzled in the end. If people know that they are in the south, they will know more and more about it. They can be said that they know more about the country, land, road and city area. Therefore, it is said that if you know the end, you can be with a few; if you know the end, you can keep righteousness.' This is called) Since the late Song Dynasty, it has been preaching; recently, scholars have advocated emptiness, all of which are harmful to Taoism. He himself experienced and practiced this principle. This can be seen clearly from his attack on idealism and theology based on natural science.

Wang Ting, on the contrary, Wang Ting, put forward two concepts when criticizing Shao Yong's idealistic image mathematics: " trace" and "calculation". The so-called " trace" is the objective phenomenon of things; the so-called "calculation" is "the meaning of law." "Calculation" is based on traces, for example, there is "the sun and the moon, and the five stars will meet in Zichen" ("track"), so that "the winter in the middle of the night" ("calculation" can be set" ("calculation"); only "the throat sound is the palace, and the management of the deficiency is the sound" ("tinuation"), which can "the nine-inch yellow Zhong" ("calculation"). Therefore, he made such a conclusion: "Those who trace it are sure; the number is also evidenced." It can be seen that based on his thinking and generalization of astronomical phenomena and rhythmic phenomena, he realized that things are primary; "things" are uneven in quantity, so "numbers have strange coupling changes". He further pointed out the fallacy that Shao Yong left specific things and regarded "number" as the origin of the world: "The creation of heaven and earth is not the same, so there are strange coupling changes, and it is natural. Taiji, Jun, and Father can't be two; heaven and earth, yin and yang, peony, day and night, can't be three; three can't be four, four times can't be five, five can't be six, so it is said: the unevenness of things, the feelings of things. Shao Zi's way of the characters in heaven and earth must be divided into four parts. It is solid, which is different from the uneven nature of creation. It is in the heart of the holy people who pay for things, which involves Fu Hui and abandons a hundred people. He not only pointed out the theoretical mistakes of mathematics, but also pointed out that the harm of this theory to hindology lies in the theology's fatalism, that is, "abandon humanism and still be determined, so the theory of post-study is diverse, abolish personnel, and don't be heresy."

As a materialist in the Ming Dynasty, Wang Tingsang's most typical example is that he denies ghosts and gods, which is also very unusual.