Imperial Master of the Ming Dynasty

"Those who run the country and benefit the people are the laws of heaven; those who live in extravagant lifestyles are the desires of man."

Hu Yan began his last ditch effort.

As the final countermeasure, it was obviously well thought out by Hu Yan and very clear.

"To manage the country and benefit the people, it must be consistent with the nature of temperament and the nature of heaven and earth."

"What does it mean to manage the country and benefit the people in harmony with the nature of heaven and earth?"

Hu Yan asked himself and answered: "Benevolence, righteousness, propriety, wisdom, and trust, these are the five."

Hu Yan paused for a moment, but everyone became thoughtful.

The core topic of the debate just now is "starving to death is a small matter, but a breach of integrity is a big deal", that is, "preserving the laws of nature and destroying human desires."

Now, seeing that relying solely on the line of defense of "the theory of natural principles and human desires", I am afraid that the best result is just to barely hold on.

Generally speaking, due to the ontological defeat, the overall result of the Taixue Association was a huge defeat for the opposing debaters.

Moreover, it is difficult to say whether the shaky line of defense of "theory of natural principles and human desires" can be defended.

So Hu Yan simply changed his mind and directly changed the core topic of the debate.

Generally speaking, the core topic of a debate cannot be changed if one party wants to. It must be recognized by both parties.

The debate topic that Hu Yan transferred is not only the only opportunity for the opposition to turn defeat into victory, but also the debate topic that the affirmative debaters need to confront.

Because the debate topic raised by Hu Yan is actually an ethical and moral issue in economic development.

In fact, the reason why this Taixue Meeting came about was because with the advancement of the Reform Movement and the development of the commodity economy, various ideological and moral changes were brought about.

Therefore, the new debate topic proposed by Hu Yan is closer to the purpose of the contradiction than the previous "starving to death is a small matter and a big mistake."

But at the same time, this also means that if there are no reliable arguments, then the probability of failure for the opposing debaters is greater.

Because traditional Cheng-Zhu Neo-Confucianism has not done much in-depth research on the ethical issues that rely on the development of the commodity economy.

In other words, it all depends on Hu Yan's own on-the-spot performance.

Whether he can achieve super-explosive seeds is the key to this last fight.

Others quickly realized this.

Yang Shiqi looked at Hu Yan expectantly.

At one time, Yang Shiqi did not think highly of this taciturn and prudent scholar in the cabinet.

Because Hu Yan is much older than them, and he did not come from the imperial examination. He has worked hard in the grassroots academic and political system for many years. He was promoted to the cabinet based on his accumulated reputation and strong Confucianism ability over the years, but Hu Yan He seems to be dogmatic, even a bit rigid, and must be regarded as a pure Confucian.

Therefore, in many matters, Yang Shiqi, who is more flexible in his work, does not really approve of Hu Yan.

But whether it was Hu Yan's coming forward at the beginning of the reform, or today's Taixue meeting as a result of Hu Yan blocking everything, Hu Yan's tough character made Yang Shiqi's attitude towards him greatly change. Change.

Today, Hu Yan's determination to shoulder the responsibility and his courage and ability to constantly find hope from despair make Yang Shiqi admire him very much.

But can Hu Yan really defeat Jiang Xinghuo?

A question mark rose in Yang Shiqi's mind.

Jiang Xinghuo was so powerful that it even made him panic and despair.

But Hu Yan quickly gave Yang Shiqi and all the opposing debaters new hope with his explosive performance.

"The nature of heaven and earth is morality."

"Morality of benevolence, justice, propriety, wisdom and trust not only binds people in the world, but also binds economic relations."

"Benevolence is the principle of love and the virtue of the heart. The reason why a gentleman is a gentleman is because of his benevolence. If he is greedy for wealth and honor and hates poverty and lowliness, he is separated from his benevolence and does not have the reality of a gentleman."

"Righteousness is the metaphor of a gentleman. A gentleman does not follow the way to get it, and he gets it undeservedly. However, he will not get along with the rich and noble, and will not get rid of the poor and humble. The same is true for the gentleman's evaluation of the rich and the noble and the poor. If there is In Bai Jin's legacy, the gentleman said: "Don't take this other person rashly. If the villain crosses him, he will take it for gain. According to the laws of nature, if you don't seek gain, you will not be disadvantaged; if you want to sacrifice others, you will seek gain." Just get it and follow it."

"Etiquette is the law of nature and the etiquette of human affairs. The importance of etiquette is too high, the extravagance and easyness are too elegance, and the frugality is not as good as quality. Both of them are not in line with etiquette. However, the principles of all things must first have quality and then If there is literature, then quality is the foundation of etiquette.”

"A wise man still knows. The foundation of people's livelihood lies in food, and the foundation of sufficient food lies in agriculture. This is a natural principle. The most important task of sufficient food is to care for the people. The foundation of caring for the people lies in the correctness of the mind of the ruler. , to establish discipline and principles."

"Those who believe make promises, and trust is based on reality. If people are not loyal and trustworthy, everything will be unrealistic. If you do evil, it will be easy, but if you do good, it will be difficult. If you trade with trust, the market will be easy, and if it is not, it will be difficult."

When Hu Yan paused, there was a lot of surprise and suspicion.

Obviously, Hu Yan constrained commodity economic behavior based on the five moral concepts of "benevolence, justice, etiquette, wisdom, and trust", which was a great innovation based on Zhu Xi's views in Cheng-Zhu Neo-Confucianism.

Hu Yan's overall point of view is that wealth can be acquired, but the ways and means of acquiring wealth must comply with moral standards. "Ill-gotten wealth" cannot be promoted. Although seeking wealth and hating lowly is the existing value orientation of society, But a gentleman must make profits in a wise way.

In terms of consumption concepts, Hu Yan also tried to use Cheng-Zhu Neo-Confucianism to provide a benchmark for the public, advocating that personal consumption ethics be elevated to a level that is divorced from worldly material enjoyment and pursues a supreme state of spiritual enjoyment.

Generally speaking, it is a theoretical breakthrough based on the existing view of justice and benefit in Cheng-Zhu Neo-Confucianism.

It not only adheres to the fundamental moral principles of Confucianism, but also seems not so unrealistic.

In fact, in the development process of the commodity economy, there are indeed many people who do whatever it takes to make a fortune and lose their moral bottom line in the face of interests. Hu Yan's formulation is somewhat similar to the " The theoretical assumptions of "economic man" and "moral man", and in economic activities, basic principles such as integrity are indeed worthy of promotion. Economic activities at the expense of morality are actually harmful to the entire social atmosphere.

Hu Yan's point of view, even for Jiang Xinghuo, cannot be said to be meaningless. There must be some positive meaning in it. This is undeniable. Therefore, at this level, Hu Yan has already achieved the role of stabilizing the position. .

After all, standing on the moral high ground and pointing fingers at the people below naturally puts you in a certain invincible position.

But this change may be an improvement for the traditional Cheng-Zhu Neo-Confucianism, but for Jiang Xinghuo's new philosophy, it is still too conservative and backward, and is a moral kidnapping wearing a tiger's skin of "benevolence, justice, etiquette, wisdom and trust". .

Jiang Xinghuo thought for a moment and then said: "Benevolence, justice, propriety, wisdom, and trust are not yet to be revealed. Before they are revealed, these five are not unpopular among the people. Even when they are revealed, what can be said about the stinking of these five?" If one must regard the person who cannot explain it as his head, then the one who consults the Hua Tou to find the true face is the correct learner.”

"Song Confucians were compassionate, shy, and reticent about right and wrong, so they deduced the higher level and called it human nature. They called it benevolence, justice, etiquette, wisdom, and trust. However, human nature fell into the vague."

Jiang Xinghuo's position was very firm and he did not compromise due to some kind of "concession" from the other party.

Because from the perspective of the theory of mind, Jiang Xinghuo simply does not believe that the "benevolence, justice, etiquette, wisdom, and trust" derived from Confucianism based on the nature of heaven and earth belong to the category of real principles. That is to say, he opposes this kind of prioritizing "benevolence, justice, etiquette, wisdom, trust," and so on. If the metaphysics that establishes one nature is based on this logic to deduce a "nature", then what is the difference between it and the Buddhist logic of becoming a Buddha?

To put it bluntly, "benevolence, justice, etiquette, wisdom and trust" are correct, and morals are correct, but Neo-Confucianists define these things as the category of "natural principles" and belong to the "nature of heaven and earth" to guide social and economic life from a high position. In Jiang Xinghuo's view, It's just wrong.

If today he accepts the other party's "compromise" and recognizes the guiding position of the Neo-Confucian moral principles in economic activities, then in fact nothing has fundamentally changed.

Today's Taixue Association is still fighting over whether there is such a supreme concept as "the nature of heaven and earth" that overrides all reality.

"To understand what the gentleman just said, with a pure heart, when you see your father, you will naturally know your love, and when you see your brother, you will naturally know your respect."

Jiang Xinghuo continued: "If there really is a heavenly principle, and the various instincts based on material inheritance are the source of the heavenly principle, how can it be eliminated to preserve the natural principle, and then be developed into benevolence, justice, propriety, wisdom, and trust? For example, a filial son sees his father going to war, and when the weather is cold, he takes cold water and sees He cried bitterly and said: "How can I be a human being by marrying you like this for the sake of my son?" So I took my own life instead. Is this thought of crying bitterly based on the laws of heaven? I think the Confucian scholars of the Song Dynasty often got it wrong."

"Mencius said: "Kissing relatives is benevolence; respecting elders is righteousness."

"If there is the name of benevolence, then there is the name of benevolence, then the name of benevolence is the root of benevolence. Now I want to go above the level of closeness, and seek the root of it. If there is the name of respect for elders, then there is the name of righteousness, then respect for elders is the root of righteousness." Also, today we want to put more emphasis on respecting elders and seek the origin of it. The reason why Confucian scholars in the Song Dynasty had the theory that "filial piety and brotherhood are always inherent in nature" is because the nature of heaven and earth is unclear."

Jiang Xinghuo gave a focused response to the fundamental argument of "benevolence, justice, propriety, wisdom and trust" raised by Hu Yan.

Regarding the first two points of "benevolence and righteousness", in the Confucian system, the basis of benevolence is to be close to relatives, and the basis of righteousness is to respect elders. This is clearly stipulated by Mencius, and the so-called closeness to relatives refers to filial piety, and the so-called respect to elders refers to It's Ti.

Jiang Xinghuo believes that filial piety and fraternity are the foundation of benevolence and righteousness, but benevolence and righteousness are not the foundation of filial piety and fraternity, and filial piety and fraternity are the origin of benevolence and righteousness as understood by Cheng Zhu. But the moral principles of "benevolence, righteousness, etiquette, wisdom and trust" are all in vain. For example, benevolence and righteousness come first after being close to relatives and respecting elders.

From the perspective of the relationship between name and reality, the moral principles of "benevolence, justice, etiquette, wisdom, and trust" are based on the human ethics relationship of material inheritance and acquired social relationships. Filial piety and brotherhood are deeds in practice, and benevolence, justice, etiquette, wisdom, and wisdom are in the name. This completely reverses the Cheng-Zhu Neo-Confucianism. Views on moral principles such as "benevolence, justice, propriety, wisdom and trust" derived from the nature of heaven and earth.

Then, there was another round of verbal exchanges between the two sides.

The debate once again reached a deadlock.

Jiang Xinghuo's view of the mind-nature theory of "the unity of reason and desire" is so solid that the opposing debaters cannot refute it at all. The previous tactics of retreating in order to advance have also been declared ineffective.

In fact, when the debate reached this point, all the opposing debaters, including Hu Yan, Yang Shiqi, Wang Yunsheng, Gao Xuzhi, Wang Yuli, and Yang Jingcheng, felt helpless.

In terms of ontology, Jiang Xinghuo's material cell theory is really irrefutable, so he has already lost half of the start.

For the remaining half, the theory of mind and nature, Jiang Xinghuo refused to retreat even one step from the view of "the unity of reason and desire".

What can I do?

Several people exchanged glances, and Yang Shiqi suddenly saw Yang Rong, who was in charge of recording, wink at him.

"If the situation is really difficult, you might as well use this method to break the situation."

Yang Shiqi remembered what they had discussed before.

Now, it seems that the time has come to use it.

Because if we delay it any longer and have no countermeasures, we will lose.

Yang Shiqi waited some more and saw that Hu Yan was also at his wits' end, so he gritted his teeth and said.

"The heart is the god of man, so it has many principles and can respond to all things."

"Xing is the principle that the heart possesses, and the principles of heaven are derived from it."

"If a person has this kind of mind, it is not the whole, but it is not exhaustive of principles, so it is somewhat obscured and unable to exhaust the amount of this mind. Therefore, those who can exhaust the entirety of the mind without exhaustion must be able to exhaust the principles without knowing anything. . Now that we know its principle, the origin of it is nothing more than this. According to the preface of "Great Learning", intelligence is called the object structure, and knowing with all your heart is called perfection."

Cao Duan was startled when he heard this.

——Think about it.

Because Neo-Confucianism’s theory of mind is part of the theory of mind and nature, it all relies on mental evidence, and there is no result in debating things that are mental evidence.

Therefore, this is a rogue style that delays time.

Anyone who wants to save face would definitely not do such a thing, so Hu Yan was embarrassed.

And today, Yang Shiqi directly sacrificed the Neo-Confucian theory of dedication in order to win. No, maybe just to lose less embarrassingly.

The basic point of the Neo-Confucianism theory of exhaustion of mind is that exhaustion of mind, exhaustion of principles to achieve knowledge, and understanding of the principles of heaven are all manifested together. As long as this mind is exhausted, it means that there is no trace of the principles of all things. On a logical level, the principle of all things is the manifestation of heavenly principles.

The final version of Zhu Xi believes that in order to fully understand the human heart, one must exhaust all principles to understand. Only in this way can the original mind containing the spiritual and enlightened knowledge be revealed, and the principles of heaven can be reached, and finally the nature of human temperament can be realized. The unity of the nature of heaven and earth with the laws of heaven.

Xie Jin only said at this time: "That's ridiculous!"

"What Mencius said about 'moving one's heart and forbearing, and acting with forbearance' is all about using one's heart, the heart is in the person, compassion, shame, resignation, right and wrong, and so on, just like a child entering a well with a compassionate heart, if it is not exhausted, there will be stone fire and lightning. , when it is exhausted, it is full of compassion, and it is nothing more than nature. Although there is a physical separation between human and heaven, the Qi (matter) is not inseparable. Intellectual understanding of heaven is the same principle, why should we abandon the near and seek the far?"

What Xie Jin means is that Zhu Xi and other Song Confucian scholars believed that "nature/reason" is an independent entity, so they came up with the theory of "intellectual nature must come before exhausting the heart", and then started with the exhaustion of principles, and what they didn't know The principle is the principle of heaven and earth and all things, but it has lost the principles of compassion, shame, and hatred in the human heart. It is not said to be in the opposite direction, but it can also be said that it is seeking the far away instead of the near.

Wang Yuli retorted at this time: "It is based on the teachings of saints, so that people can silently understand the spirit of the heart and keep it in dignity and tranquility, which is the foundation of the truth; it makes people know the beauty of all the principles, and the wisdom of the truth When learning and thinking, you must do your best. The big and small are intertwined, and the movement and stillness are intertwined. At first, there is no choice between the inside and outside, the fine and the rough. After a long time of accumulation, you can suddenly understand it, and you can also know that it is unified. But the fruit cannot be described as internal or external essence or grossness."

Wang Yuli's statement is a typical "state of integration" of Neo-Confucianism, which is also the state method summarized by Song Confucians. It is the realization of the "psychological unity" of the perceptual mind after exhaustion of principles and knowledge.

At this moment, the opposing debaters no longer expect to win, they just hope that the loss will not be so ugly.

Seeing that Yang Shiqi's "all-in-one argument" seemed to have some effect, the opposing debaters also followed suit.

Gao Xunzhi also said: "If you focus on the inside and seek principles from the heart, things will not be exhausted; if you focus on the outside and seek principles from things, the mind will not be exhausted. If things are not exhausted and the mind is not exhausted, the principles will not be exhausted. , so the mind and matter must be integrated internally and externally to reach the state of psychological unity.”

Yang Jingcheng also cheered up and said: "It must be possible to understand all the fine and rough things on the outside and inside, and at the same time, it can be understood by inferring its categories. As soon as it can be understood and understood, everything in the world will be investigated." The subtleties of principles and principles, as well as the wisdom and wisdom of a gentleman, are all based on the essence of the heart and are inexhaustible."

The idea of ​​​​the state of integration and understanding has been mentioned repeatedly. In fact, Song Confucianism believed that learning should lead to knowledge and advance to the state of transcendent understanding. The inner knowledge of perception and the principles of things are integrated, so the spirit of the original mind is enlightened. Knowledge can not only explore the subtle meanings of things in the world, but also the capacity of the mind.

It is somewhat similar to the meaning of "Great Freedom" and "Great Perfection".

Hu Yan also tried his best to say: "Don't hide yourself with any selfish thoughts, don't burden yourself with any selfish desires, understand what you know, and be firm about what you can do. These are all the attributes of intention. That's why Living in a quiet place, with clear vision and insight, there is no doubt in the mind. As for things coming, even if they mention all the things in the world, or they have never been encountered by the ears, eyes and thoughts, they will all be solved easily, benevolence, justice, etiquette, wisdom and trust. , all kinds of heavenly principles are proved by this.”

Zhang Yuchu also spoke at this time. Since it involves the nature of mind, which is where his recent research lies, he has more say.

"When Mencius talks about conscience, why not refer to its body of surrender (the 'nature body' in the concept of Confucianism in the Song Dynasty)? When describing the Qi of Pingdan, it seems to fall into the signs. I don't know that this is the popular destiny. Knowing this is knowing the destiny. , How can Juzhi Taixu not be a business? However, if it does not fall to the ground, the vitality will be scattered and there will be nothing to deal with. "

This is to bypass Song Confucianism and return to Mencius, emphasizing that in the philosophical system of Pre-Qin Confucianism, "conscience" and "peaceful spirit" are more fundamental than "nature".

Following this line of thought, Yao Guangxiao also said: "Pingdan's Qi, its likes and dislikes are almost similar to those of others. This sentence means that the joy, anger, sorrow and joy have not yet developed. It is not unlike the saint, but it cannot be achieved by relying on him. Gai Wei After training, as soon as you encounter things, they will suddenly disappear. It might as well be said that 'what you have achieved through hard work will be the essence.

The ideas for solving the problem are basically the same.

Since the opposing debaters have always emphasized the Song Confucian view that one can obtain the essence through all one's efforts, they should look to the theoretical basis of Pre-Qin Confucianism.

Anyway, in terms of theoretical system, it must be the views of ancient saints, which is more authoritative.

In the Song Dynasty, Confucianism emphasized that there is an innate ontology such as a mental body or a sexual body, and then through work, it can be restored to its true nature.

The debaters in the affirmative emphasize that you must first work hard and be proficient in the skills. The flow of the mind and body will be naturally organized. This is the foundation of the nature or ontology. Under this logical framework, the ontology is no longer an innate ontology, but the essence of the work. To, a good state or attribute of the mind.

"otherwise!"

Yang Shiqi said stubbornly: "The awe-inspiring aura in life is obscured by the turbid and decadent aura of the temperament. This awe-inspiring aura is cultivated through hard work."

Xie Jin smiled and said: "The aura of greatness is not inherent, how to cultivate it? It is just the same as the turbid and decadent aura. Kung fu can turn iron into gold. It is not that good energy comes and this energy goes away."

Yang Shiqi insisted: "The heart of a person is as bright as a mirror, as empty as a mirror, and as balanced as a balance. He who thinks that he is the master of his body is the original nature of his true body. However, joy, anger, and fear respond to his feelings, and his beauty looks down, What is given shape by things is also indispensable for its use.”

Here we discuss the human heart from the two aspects of substance and use, which is also the classic conclusion of Cheng-Zhu Neo-Confucianism on the human heart.

From the noumenal side, it is believed that the true nature of the human heart is as pure and illusory as a clear mirror, untainted by anything, and as fair and just as a weighing instrument (scale) without any selfish intentions; but on the functional side, It is believed that the human heart cannot but express emotional expressions and value judgments that respond to feelings and are shaped by things due to external emotions such as "joy, anger, fear" and "beautiful admiration".

In fact, this is also the root of Cheng-Zhu Neo-Confucianism’s theory of mind and mind.

It is not difficult to see from Neo-Confucianism's elucidation of the two aspects of the human body and mind that the human heart is not only the subject of perception, but also that the human mind itself, as the subject of perception, has moral color and judgment of good and evil. Zhu Xi said that the human heart is not only capable of perception, but also has good and evil, that is, "the heart has good and evil, and nature is always good." Since Zhu Xi's human heart has been reflected in the moral attributes of good and evil on the functional side, so from the perspective of the mind-centered theory From this perspective, human understanding is no longer a purely cognitive issue, but a matter of moral cultivation of mind.

Hu Yan also said: "People have this kind of mind, it is not the whole, the reason is not exhausted, so the knowledge is endless, the knowledge is endless, so what comes from the heart must not be purely righteous and rational, and not mixed with material desires." Even if you want to force yourself to do something selfish, you can’t do it because you can’t get it.”

That is to say, Cheng-Zhu Neo-Confucianism believes that even if the human heart is "devoted", it cannot fully comprehend the principles of things. The fundamental reason is that the human heart is obscured by selfish desires, and selfish desires are extremely harmful to "devoting one's heart". Influencing and hindering the further advancement of "dedication" will also have a direct impact on self-cultivation. Zhu Xi's point of view is that once the human heart is blinded by selfish desires, it will be difficult to do so even if one wants to forcefully "dedicate oneself". In other words, "dedication" " is not a cognitive process that can be fully achieved by one's own efforts. What hinders the continued advancement of cognitive activities is not the lack of knowledge and ability of the person himself, but the problem of the moral cultivation of the cognitive subject himself, that is, the problem of human desire.

In fact, the views fiercely debated between the two sides are always based on the theory of mind derived from different ontologies.

The Confucianism of the Song Dynasty, represented by Zhu Xi, is a reflection of its distinction between the nature of heaven and earth and the nature of temperament. It is fundamentally a reflection of the duality of Li and Qi in the theory of mind.

Since Zhengfang advocates material monism, he naturally opposes the so-called distinction between the nature of heaven and earth and the nature of temperament. He believes that the aura of awe-inspiring and the aura of turbidity and decadence are always the same. If it is not done well, the aura of greatness will turn into a turbid and decadent aura.

Therefore, these views derived from mind-nature theory are fundamentally ontological disputes.

But the problem now is that ontology can be verified using cytology, but mind-nature theory cannot, so the opposite cannot be refuted.

Jiang Xinghuo listened to their quarrel quietly.

A meeting of Imperial College went from morning to noon before my eyes.

Tomorrow is high.

Jiang Xinghuo just spoke.

"So, you all think that it is difficult to develop a conscience with all your heart?"

Hu Yan nodded slightly and responded: "Of course, as Mr. Yichuan said: good knowledge and good ability have no origin. They come from heaven and are not tied to people."

The opposing debaters did not think there was anything wrong with Hu Yan’s answer.

"Conscience" is part of conscientiousness theory and is a proper noun.

The word was first seen in "Mencius's Heart-to-Heart" "Those who are able to do things without learning are his good abilities; those who know without worrying are his good knowledge", and in the discourse system of Confucianism in the Song Dynasty, it has further extended meanings , when Zhu Xi wrote the "Annotations to Mencius" on the word "Liangzhi", he used the four words "innate goodness" to explain it.

Well, you don't have to look at Zhu Xi's annotation to think that it is mixed with personal information.

In fact, Zhu Xi did stitch up a lot of things, and also mixed in private goods for the sake of theoretical logic self-consistency, but at least on the word "conscience", Zhu Xi's notes are basically consistent with Mencius' original meaning, that is, "Liangzhi" is an innate perception, which is what Mencius means by being able to perceive without thinking.

Similarly, when Zhu Xi was commenting on Confucius's sentence "I am not a person who is born with knowledge, I love the ancients and am keen to pursue them." He wrote the annotation: "A person who is born with knowledge has a clear temperament and clear principles. He knows without learning." The context of "knowledge" here is completely consistent with before.

But unlike the pre-Qin Confucians who mentioned conscience or knowledge sporadically, Zhu Xi raised the importance of this word together with the previously highlighted words such as "respect" and "sincerity".

In Zhu Xi's view, conscience is something that people inherit from heaven when they are born. It is a talent and something that heaven instills into people's hearts.

In other words, the basic viewpoint of "the theory of natural principles and human desires" is still the same.

Therefore, "conscience" appears frequently in Zhu Xi's work, and is often tied to his theory of mind.

Zhu Xi wrote in "The Great Learning Chapters and Sentences" that "everyone has knowledge in the soul of the human heart", and in "The Great Learning or Questions" he wrote that "everyone has knowledge". In "The Collection of Mencius' Annotations on the Chapters and Sentences of the Great Learning", he wrote about Mencius: "Those who use their hearts to their fullest are those who know." "Its nature, if you know its nature, you will know the heaven." Annotation: "The heart is the god of human beings, so it is the one who has many principles and can respond to all things." There are so many of these, they are all the meaning of conscience.

Because of this widespread use, when Jiang Xinghuo brought up "conscience", no one realized there was anything wrong with it.

Jiang Xinghuo looked at the sun hanging high in the sky. His forehead was illuminated by the sun, and a few drops of sweat broke out.

——He's a little annoyed.

Therefore, Jiang Xinghuo decided to end the Taixue meeting early and give the opposing debaters the final blow.

"In my opinion, the operation of the economy and society does not require any superior restraints of benevolence, justice, propriety, wisdom and trust. In the final analysis, since conscience is innate, it can make people know good and evil, and can make people make decisions about their actions. Correct judgment, so whether it is to solve the problem of sincerity or the morality just mentioned, only three words are enough, to conscience."