Chapter 9 "Miscellaneous Copy of Literature and History" - (61-70)

(sixty one) Chinese theories and academic works read like a batch of orders, lacking pure pleasure (aesthetic enjoyment).No spirit to participate in, no spirit (personality) activities.Either plagiarism, or boring reason, or the accumulation of court language.Thought, on the other hand, requires a combination of universality and personal emotion (style).Universality must find its existence in the individual mind, must have human form and flesh and blood, must appear as the inner outpouring of a free, rational mind, i.e. individuality and personhood. (sixty two) Regarding the heritage of ancient China, one can make a fuss, (1) For ancient books, collect old explanations from various schools, compare them, and establish new meanings. (2) Collect materials from various places, conduct textual research and establish new interpretations.Both of the above are sciences. (3) Quoting several paragraphs, combined with reality, and making use of the topic, it is also a miscellaneous essay.However, essays are not simple, making the connection between today's reality (the writer's feelings) and the spirit of the past.This requires a spiritual rope, and Shen Sui's historical spirit and fiery realistic spirit must be discovered to unify history and reality.The combination of the ideological power to discover historical materials and the fighting spirit to feel real life.

(sixty-three) Anyone who creates a theory and forms a school in the history of academics must be narrow-minded because of enthusiasm.The characteristics of character make his thought develop into a one-sided, complete and extreme development and become a system.Later generations did not regard sects as denominations, nor did they confirm them.We should empathize with his struggle for truth, and we should absorb the truth of his thinking under certain conditions. (sixty-four) Harmony of wisdom (appropriateness, appropriateness, moderation of life morality), the basis of philosophy of life.Emotional, but hard to control.Maintain a proud nature, but at the same time be able to adapt to society and win the favor of the world.Emotional, but at the same time too calm and intellectual.The intellect is clear and sharp, and he is good at grasping people's tastes and methods of achieving success.

(sixty-five) The Chinese do not accept a thorough way of thinking, and are not used to a thorough way of life. Instead, they are content to live in an airy, sloppy, balanced, muddled, self-deceiving, and compromised way of life.The idealized and theoretical (ideological) form of this way of life is the golden mean.Moderation is not harmony.Not a harmony of wisdom, but a compromise of mediocrity, and a juxtaposition of naturalness.The basis of this harmony is naturalness, not spiritual freedom. (sixty-six) The ethics of ancient China (feudalism first) roughly has two aspects: (1) it rigidifies the relationship of life;The former is: "every hair is in the middle", the latter is: not hurting the self-feeling of the patriarchal system.The former, ossification of the golden mean (not the harmony of life), and the latter, autocratic, stubborn, shrunken, unscrupulous feelings.The "principle of heaven" of Song Confucianism is actually an objectified and absolutized feudal moral principle.As a premise, "natural principles" are all rigid principles, and as tools, all rigid principles are "natural principles".

(sixty seven) The love of parents is a kind of gift, which is actually exchanged with the personality of the children.The elders don't dare to resign, the monarchs and relatives have the sun and the moon, but there is no practical content such as remonstrance for offending Yan Yan, etc., that's it.If children demand independent personalities, it will inevitably cause a qualitative change in the relationship between father and son, and they will become rebellious officials and thieves.Even though this is no longer the case in terms of social order, it is still the case in terms of emotional attitudes.

(sixty-eight) The sense of obedience of the slaveholders and of feudalism rests entirely on the immediate consciousness of a superior power ready to compel them to submit.Therefore, as soon as the coercion is gone, the oath will be broken, the promise will be broken, and the treachery and rebellion will be carried out. (Sixty-nine) There is no right or wrong in my heart, but I am clear about the right and wrong in reality.On the contrary, those dogmatists in life, they take obedience and disobedience as the standard of right and wrong, those who follow me are right, those who are against me are wrong, and what is right is not what is.Without the ideal concept of right and wrong, the world is nothing but absolute.Lifting it to the knees, suppressing it and falling into the abyss is the practice of right and wrong dogmatism.

(seventy) Rationalism is impractical, and pragmatism lacks moral standards.At the other extreme of rigid human relationships is a state of disarray and hostility.