There are many people who have returned to society, including many knowledgeable and talented people.
Many people's attainments outside of Confucianism are enough to shine through history.
But the problem is that these people's erudition is just a casual learning and is not regarded as their main job.
The main occupation of Fushe scholars is still the research and study of Cheng-Zhu Neo-Confucianism.
As one of the leaders of Fushe, Zhang Cai's "excellent reputation and emphasis on practical learning" had a great influence on the members.
But it is worth noting that Zhang Cai’s “emphasis on practical learning” and the practice understood by later generations are not the same concept at all.
Looking at Zhang Cai's proposition from the perspective of future generations, I naturally feel that it is very appropriate and correct. But times are different, and the meanings are also very different.
This requires grasping the difference.
For example, Zhang Cai once said, "Without fame, there is no economy."
The economy here obviously refers to the income problems of people who do not seek fame, rather than the value and behavior generated by production and commerce as understood by later generations.
Therefore, Zhang Cai’s “emphasis on practical learning” cannot withstand scrutiny.
The "emphasis on practical learning" advocated and adhered to by Fushe is nothing more than returning to ancient Chinese classics to complete a new understanding of Confucian classics.
However, Confucianism is inherently a pure ideological doctrine and lacks any connection with actual production and life. No matter how hard we try to "emphasis on practical learning", it will not be of any help to the national economy and people's livelihood.
Is thought important?
Of course it's important.
However, ideological achievements must be based on material foundation.
Without strong material civilization construction, spiritual civilization will not bear fruit.
China’s weakness and development in the field of cultural propaganda in later generations is the best proof.
In the field of international public opinion, many people can feel that China is very passive.
Are the Chinese people ignorant of propaganda?
Is it because the Chinese are not doing their best in propaganda?
Obviously not.
The fundamental reason is that the channels and tools of propaganda are not in the hands of the Chinese.
Twitter, Facebook, YouTube, and INS are just tools, and similarly, these are the real material foundation.
Similarly, in the second decade of the 21st century, China's external propaganda and public opinion results are far better than before.
Why is this?
This is because the improvement of comprehensive national strength has provided huge help to public opinion and cultural propaganda.
Only by understanding this can we discover the shortcomings of Confucianism.
In the long feudal history, Confucianism was combined with the landlord class. Relying on the wealth and power controlled by the landlord class, it became a prominent school that no one could rival.
However, when the commodity economy began to develop rapidly in the late Ming Dynasty, the emerging class was bound to have an impact on the old classes and civilization during its rise and development.
Confucianism was unable to explain these new phenomena, so it was naturally on the verge of collapse.
Under the normal course of history, the revival of Neo-Confucianism in the late Ming Dynasty was actually nothing more than a return to the glory of Confucianism.
Because the core ideas of Neo-Confucianism obviously hinder the development of the commodity economy.
But history has played a joke on China. The fruits of the huge changes were harvested by ethnic minorities outside the Great Wall. It also allowed Neo-Confucianism, which was about to decline, to find a new place to live, completing the suppression and comeback of new ideas.
There is certainly a historical joke in this, but there is also a reason why the new ideas are not perfect enough.
If there were no Zuo Mengeng and only Liu Zongzhou, Huang Zongxi, Gu Yanwu and others, it would be the same as the original history. It would take decades of effort to find some understanding.
But a few words from travelers can provide these thinkers with inspiration to break through barriers.
Liu Zongzhou, Huang Zongxi and others broke away from the scope of Confucianism and stopped wandering in the original small circle, so they naturally saw more.
Huang Zongxi even put forward the concept of pragmatism in the debate.
Whether a piece of knowledge is useful does not depend on who inherits it, but who it is applied to.
Knowledge that benefits the country and the people is real knowledge.
In this era of widespread famine, knowledge that can keep people fed and clothed is obviously greater than empty talk such as natural principles, human desires, qi, and sex.
However, Huang Zongxi's remarks still relied on the guise of Confucianism, so Zhang Cai and others could not find any flaws at all, but were all defeated.
For example, the difference between Confucianism is the way of heaven and the way of heaven is Confucianism.
Although Huang Zongxi's "The Way of Heaven is Confucianism" has obviously lowered the status of Confucianism, no one, not Zhang Cai or anyone else, dared to bring up the meaning.
Because once doubted, where were the sages such as Yao, Shun, Yu, King Wen, Jiang Shang, Duke Zhou, and Laozi?
If Zhang Cai and others dare to say that only Confucianism is the way of heaven, then Huang Zongxi will inevitably use the "Book of Changes" as an argument.
Even if Zhang Cai and others argue strongly, they say that "The Book of Changes" is a Confucian classic.
But there is no doubt that Taoists also respect the Zhouyi. Is Taoism also the way of heaven?
If Taoism is a heresy, then what does it mean that Confucius studied with Laozi?
This is the logical debate relationship in the field of thought.
Zhang Cai and others didn't even understand this game.
Although people in Nanjing already valued Liu Zongzhou, they still did not expect that this debate would be so one-sided.
They were defeated one by one by Liu Zongzhou's disciples before they even challenged Liu Zongzhou.
Although they knew that what Huang Zongxi said had already gone beyond the scope of Confucian classics, Zhang Cai and others were still at a loss to do anything.
Because Huang Zongxi occupies a higher commanding height - the Avenue of Heaven and Earth.
You say that Confucianism is the way of heaven. Isn’t the movement of heaven and earth and the welfare of all people not the way of heaven?
No scholar would dare to deny this, unless he wanted to seclude himself from the world.
Of course, not everyone is discouraged. Chen Zilong was an accident.
At the beginning, he agreed with Liu Zongzhou's teachings and opposed the ideas of Zhang Cai and others. On this boat today, I listened to Huang Zongxi's long speech. I really benefited a lot, but also had a lot of puzzles.
"Brother Taichong, you said that practicality is the way, but how can I apply the meaning of Confucian classics? I am stupid and have studied hard for many years. I can't understand this confusion and will regret it my whole life."
Many people raised eyebrows.
Good guy, you actually came to study at the scene of the debate.
But many people also feel the same about Chen Zilong's confusion.
This is also an extremely real problem.
Although Liu Zongzhou, Huang Zongxi and others have been committed to transcending Confucianism and establishing a new ideological system, most people in this era were influenced by Confucianism. Even Liu Zongzhou and others cannot achieve complete detachment.
In this way, if they want to promote practical knowledge, they must solve the problem of practical application of Confucian classics.
Even if it cannot be solved in full, it must be partly solved.
Chen Zilong's question made many people here frown. Even Huang Zongxi, including Huang Zongxi, didn't know where to start.
This is another subject, and it is quite a difficult one. With Huang Zongxi's quality and cultivation, it is obvious that he cannot reach this level.
Since his debut, Huang Zongxi has been in every possible direction, making Huang Zongxi the center of attention. Being stumped at this time made him feel embarrassed.
Just when he was about to act stubbornly, a sense of alarm suddenly arose in his heart, which made him calm down and said sincerely to Chen Zilong: "Brother Renzhong, please forgive me. My cultivation is still shallow. I know what is happening but don't know why. I can't explain it to you."
Everyone present looked at the calm Huang Zongxi in surprise and admiration.
Ask yourself, if it were them who had gained so much limelight on such an occasion, could they still remain so modest and cautious?
Especially in debates, taking one step backward is likely to lead to another step backward. Not many people will admit their shortcomings at this critical moment.
But that's what Huang Zongxi did, and he didn't want to show off at all.
To know is to know, not to know is to know, this is knowledge!
This is something that all scholars have learned, and even know it by heart.
But how many people can do it?
"What Taichong said is that you know what it is but don't know why. This statement has already revealed the true meaning of practicality..."
There was a commotion in the crowd, looking somewhere eagerly.
At the beginning of the debate, Liu Zongzhou, the quiet protagonist who was about to be forgotten, actually took action.
Everyone knows that once he makes a move, he will be extraordinary.
Chen Zilong bowed solemnly.
"Sir, please clarify."
Liu Zongzhou smiled slightly, but he was not humble. As the saying goes, morality lies and it is our duty to do so.
He raised his voice and took it easy on Jingyi.
"Zi Gong asked about benevolence. Confucius said: 'If a worker wants to do his job well, he must first sharpen his tools. If you live in this country, you should be a wise man who serves its officials, and a kind man who makes friends with its scholars.' I think all the kings must have said to the sage, You must remember the five principles and never dare or forget them. There are many people who practice them."
Everyone responded one after another with a pious attitude.
"The Analects of Confucius" is the basis for school admission, and there is no scholar who cannot read it thoroughly. Everyone will never forget this passage.
Seeing that Liu Zongzhou started with such simple knowledge, everyone was surprised and had a deep understanding of the depth of his skills.
The more you can use simple content to explain profound principles, the more you have the demeanor of a great master.
