However, during the Northern Song Dynasty when Yang Shi was active, although Luoxue has always enjoyed a high reputation among scholars, it was involved in the fierce party struggle above the court, resulting in Luoxue, which stood on the position of the old party and opposed to Wang Anshi's new school, suffered a major blow in the middle and late Northern Song Dynasty.

Yang Shi in the eighth year of Yuanyou (1093) went to Liuyang Zhixian to take office, detoured to Luoyang, recommended by Youxing, worshiped Cheng Yimen, at this time it was in Luoxue for the first time to encounter Song Zhezong's blow, the most difficult period, and from the Yuanyou period to Song Huizong after the accession to the throne, although Cheng Yi also had a short experience of being pardoned and reinstated, but was immediately pursued to the official title, it can be said that until the date of Cheng Yi's death, Luoxue was officially forbidden by the bad luck, has not been lifted.

After Song Huizong gave up the line of "Jianzhong Yasukuo", the attack on Luoxue was more severe than that of Emperor Zhu Zhezong, and even "there was a decree to destroy (Cheng Yi) since his birth"[3], forbidding lectures, and his disciples such as Yin Yan and Zhang Yi "went down to Henan Mansion to study"[4], and "expelled all the apprentices"[5], this school ban lasted for 22 years, and for a while, a situation was formed in which "his (Cheng Yi) was forbidden to speak and discipline for the world, and scholars did not dare to reply"[6], Yang Shi was in such a situation, but he still used his influence to insist on writing books and teachings, lecturing and teaching apprentices, and became the mainstay in the minds of Luo scholars who spread all over the world.

During this period, Yang Shi's main writing energy was on the compilation of Ercheng's quotations and the revision of Cheng Yi's Yichuan Yi Biography.

Due to the ban on Luoxue, the imperial court ordered all the disciples of Cheng Yimen to be expelled, which was to spread the disciples of Luoxue for a while, and the imperial court forbade Luoxue to give public lectures, which caused that under the circumstances at that time, the spread of Luoxue could only be passed on by private word of mouth among the disciples scattered all over the country.

When Cheng Yi was lecturing, he would often cite some "meandering theories"[7] as negative examples for his disciples, but in the indirect transmission of oral transmission that had to be adopted to spread Luoxue at that time, in the absence of reliable written records, these remarks mixed with the correct theories were inevitably "scholars gradually multiply, but they are not known", so there was a situation that Yang Shi was worried about that "Mr. Quotations are widely transmitted, and the records are quite distorted"[8]. As one of the most orthodox successors of Chengmen, he had the responsibility to "collect and delete the repetition and suspiciousness" of Ercheng's quotations[9], and then with scholars such as You Dingfu, Hu Kanghou, and "Professor Zhu" in Luozhong, who had heard Ercheng's teachings in person, "wait for the search and ask for it in books, and proofread each other at different times"[10], and then "slightly polish it to form a book", hoping to make it clear and true to the orthodox Chengmen's learning, so that it can be disseminated to the world, and "learn from the future generations, not for nothing"[11].

Under the situation that Luo Xue was attacked repeatedly and scholars were scattered, Yang Shi's move was undoubtedly important for the preservation of Ercheng. The true doctrine played a vital role in ensuring that Luoxue scholars could get the most orthodox inheritance under the conditions at that time, and so that Luoxue would not really degenerate into a pedantic theory.

Yang Shi's sense of responsibility to maintain the orthodoxy of Luoxue was fully revealed in his "Book with You Dingfu": "The door of the gentleman is the only one of us, and I have to let it be responsible!" ”[12]

Ercheng based on the theory of "Heavenly Principles", completed the transformation of Confucianism from cosmology to ontology under the successive promotion of the Northern Song Dynasty, and constructed a system of scientific thought centered on the theory of "Heavenly Principles". The origin of this ideological system is drawn from the Confucian classics, and its final completion must also be implemented in the reinterpretation of the Confucian classics by the ideological system of science.

According to Volume 18 of the "Ercheng Testament", someone asked Cheng Yi: "If you hear the "Interpretation of the Five Classics", can it be done?" [13] It can be seen that although it was not until Zhu Xi completed the work of annotating the Confucian classics with the system of science, as early as the lifetime of Cheng Yi, he already had the idea of using his own system of science to re-annotate the Confucian classics. Cheng Yi's answer to this question is: "However, the "Yi" must be written by himself, and the scriptures must be divided into centimeters and written in a certain way." [14] It can also be seen from this that Cheng Yi attached great importance to the work of commenting on the Book of Changes, and Yang Shi's assertion that "Mr. Tao is enough to be a teacher of the world, and Yu Yi is especially dedicated"[15] is indeed not a lie.

Because it was at the beginning of the creation of the Confucian system, many fundamental issues in the theory of the science had not yet had time to be discussed, and it was relatively difficult for the students to skillfully use the concepts of the physical system to re-annotate the Confucian classics. Therefore, as the only "Yichuan Yi Chuan" handed down by Cheng Yi, it can be said to be the only model at that time that systematically reinterpreted the Confucian classics with the concept of the physical system, and it has an extremely important position in the inheritance of Ercheng and even the entire Luoxue.

However, due to the situation of Luo Xue and Cheng Yi himself at that time, "Yichuan Yi Chuan" "Fang Caogu did not have time to complete the book, and Mr. was sick, and he will start his siblings", which was to "teach Zhang Yi with his book", but Zhang Yi also passed away within a year after Cheng Yi's death, so "he died in a few days, so his book was scattered". [16]

When Yang Shi revised "Yichuan Yi Biography", due to Zhang Yi's death, his books were scattered, resulting in "Yichuan Yi Biography" at that time, "there are many old books and Westerners", but "scholars have no rare books". Yang Shi obtained the manuscript of Mr. Cheng Yi's "Yichuan Yi Biography" through his friend Xie Xiandao, according to his "Correction of Yichuan Yi Biography", "At the beginning of the political peace, Yu Yu Xie Xiandao got his book, and Yu Jingshi showed it", but because I don't know what kind of tossing and turning it has gone through, these manuscripts have been "chaotic and repetitive, almost unreadable", because Yang Shi spent years and months to re-edit "Yichuan Yi Biography", "to remove its confusion and repetition, and finish it after a year". Moreover, because Yang Shi felt that he "could not receive the training in person when he got his book", he adopted an attitude of "forgiving and forgiving" for those who "doubted their fallacies and failed to reach them" in the manuscript. This not only ensures the orthodox inheritance of Mr. Yichuan's Yixue thoughts, but also enables the original text of "Yichuan Yichuan" to maintain its original appearance.

Yang Shi still spared no effort to revise the "Yichuan Yi Biography" and compile Ercheng quotations at a time when Luoxue was repeatedly attacked and even banned by the authorities, the purpose of which was to spread the pure Ercheng Zhixue through these books. It plays an irreplaceable role in the inheritance of Luoxue in the face of adversity, and even for later generations of scholars to obtain the original appearance of the Ercheng Doctrine.

During the reign of Emperor Huizong of the Song Dynasty, when Cai Jing and other powerful ministers advocated Wang's new learning, and gave a series of blows to Cheng Yi and Luo Xue, as the senior brother of Cheng Men, Yang Shi, who was deeply regarded as a literati at that time, went against the trend in such a situation, and was called to the center by Emperor Huizong from the foreign officials at that time at an age of more than ancient times. In the sixth year of Xuanhe (1124), Yang Shi, who was seventy-two years old when Huizong was summoned, went to the palace as a secretary, and in the second year, he transferred to the writer, and in July, he gave Yang Shier the title of storyteller. This is the position that his teacher Cheng Yi once held, and he has the honor of being like an "emperor teacher". In the first year of Jingkang (1126), Yang Shi concurrently served as the national prince sacrificial wine, and became a veritable leader of the scholars and Qingliu. However, in contrast to Yang Shi's repeated promotions, the ban on the doctrine of Luo Xue in the imperial court was not until the time of Jingkang, when the Jin people were already under the city, "except for the ban on the Yuan You Party through academics"[17], and even in July of the fifth year of Xuanhe (1123), the year before Yang was summoned, Emperor Huizong also issued a special edict to ban Yuan You's academics, claiming that those who passed on Yuan You's scholarship in the world would be punished for violating the system.

The reason for Cai Jing's use of Yang Shi in the "History of the Song Dynasty: The Biography of Yang Shi" records that Cai Jing used Yang Shi reason: "There are many things in the world, and those who say it to Cai Jing think that things will be defeated at this point, and it is advisable to lead the old virtues and old people to put them around, and they are still within reach, and Shi Zai is it", [18] "Song History: The Biography of the Traitorous Ministers II" also called Cai Jing's son Cai Hui "Brother Shi also knew that the situation was changing day by day, and his guests Fu Moqing, Sun Fu and other replied: 'The world will fail, Cai's family will be broken, and it should be taken seriously. 'It is a matter of secrecy and discussion, and a little bit of righteousness, so it is different from Beijing. However, they all shrank and did not dare to say it clearly, so they cited Wu Min, Li Gang, Li Guang, Yang Shi, etc., to save the situation"[19], it can be seen that Cai Jing's use of Yang Shi this time was not because he changed his position of advocating new learning and attacking Luo Xue, but just hoped that Yang Shi could become a pawn for him to make up for the endgame at this time of crisis.

However, even so, Yang Shi's appearance this time is of great significance to Luo Xue, who has been struggling in adversity. After all, Yang Shi as the authentic successor of Ercheng Zhixue, as a loyal disciple of Luoxue who still insisted on writing books and learning during the years when Luoxue was banned, his reputation has long been known to the world, such a figure suddenly enjoyed a high position, for the Luoxue scholars who have been scattered everywhere for many years and have been suppressed, it is undoubtedly a powerful spiritual encouragement, and Yang Shi entered the court, which also made him have a very high reputation among Luoxue scholars, and he has the greatest possibility and strength to ascend in the troubled times at the turn of the two Song Dynasty. For the spread of Luoxue and the formation of science in the Southern Song Dynasty, we will make a dual reserve of talents and theories.

Yang Shi also took the initiative to realize the mission and significance of his appearance, and since he was in the court, he has been seizing all opportunities to criticize Wang Anshi's Xinxue, which was the mainstream of the court at that time, so as to strive for the opportunity to replace Wang's Xinxue by Luoxue and become the official ideology.

Because Yang Shi's appearance is just a power exercise with declarative significance by Cai Jing and other powerful ministers at a time when the situation is turbulent. Although Yang Shi was given a lot of honorable titles, but under the situation that Cai Jing and his party controlled the government at that time, not only was it impossible to realize the ideal of replacing Wang's school with Luoxue to become an official school, but even if he wanted to change the suppressed state of Luoxue slightly, he was powerless.

However, Yang Shi's emergence and entry into the power core of the court objectively made Luo Xue gain a place in the Zhao and Song Dynasty courts, which were originally controlled by Cai Jing and others, and the Wang Xinxue party was dominant, especially at that time when the situation was difficult and stormy, this kind of participation had the usual incomparable significance, after all, the current situation full of changes brought about by the frequent beacons at the border passes and the change of the Zhao and Song emperors just provided countless possibilities for Luo Xue's from the hidden to the obvious.

In the first year of Jingkang (1126), when the Jurchens leaped southward and the Zhao and Song regimes were in jeopardy, Yang Shi seized the opportunity to connect with the newly enthroned Emperor Qinzong a few notes, in addition to stating the practical suggestions such as the peace discussion, the fight for the three towns, and the first commander, the focus was to stand in the position of a scholar of science, and explain to Emperor Qinzong the strategy of governing the country based on "righteousness and sincerity" under the guidance of the theoretical system of science, and put forward fierce criticism and criticism of Jinggong Xinxue.

Yang Shi claimed: "Those who hear the desire of the ancients and are clearly virtuous in the world will rule the country first; Those who want to rule their country must first gather their families; Those who want to gather their families must first cultivate their bodies; Those who want to cultivate their bodies must first correct their hearts; Those who want to correct their hearts must first be sincere; If you want to be sincere, you should know it first; Zhizhi is in Gewu, and then the object is known, and then the sincerity is known, and the sincerity is followed by the heart, the heart is correct and then the body is cultivated, the body is cultivated and then the family is Qi, the family is Qi and then the country is governed, and the country is governed and then the world is peaceful"[20], and in this logical chain of derivation, Yang Shi believes that "from the cultivation of the body to the world, there are no two ways, and the sincerity is only" [21].

With "righteousness and sincerity" as the foundation of the king's governance, this is also Yang Shi's consistent line of thought, he has expressed the same meaning in many places, naturally, Yang Shi stood in the position of Luoxue's successor, and also interpreted the "righteousness and sincerity" within the theoretical system of science. He once said: "When Ji Chang was in Beijing, how could he be honest and sincere? In his view, "righteousness and sincerity" "must be in the so-called middle of the body when joy, anger, sorrow and happiness have not yet occurred, and after joy, anger, sorrow and happiness are imminent, the so-called harmony can be obtained"[22], and if this can be done, then "to neutralize, the natural heaven and earth can be placed, and all things can be cultivated, what is there in the peaceful world?" ”[23]

In Yang Shi's view, his idea of a king governing the Tao is a kind of uprooting and correcting the new school of Jinggong in the past. He believed that Wang Anshi's idea of governing the Tao was based on his belief that "he was clever enough to win over others, and then he could control people and stop their chaos"[24], but Yang Shi believed that this would lead to "if he has a winning heart and does what he does, he will be right in his own right and wrong...... and stubbornness, the cause of this clever deception"[25], so the true way of the sage should be through "righteousness and sincerity", to understand the principles of heaven, and then "to preserve the principles of heaven, to win the heart", so as to achieve the state of "winning the heart to the end, and only the following of the principles of heaven, then the ingenuity does not do deceit" [26], only in this way can it be possible to achieve the goal of cultivating Qi and ruling peace.

In the discourse system of Yang Shi, the king recognized the principles of heaven in the spirit of "righteousness and sincerity", which was not only an effective way to achieve the goal of cultivating Qi and governing peace, but also the only way. It is only one reason to cover the world, so it must be the same. If wisdom is used, then everyone will have his own will, and all people will have different selfish intentions, and they will be the same" [27]. It is because he said in the "Book of the Holy Emperor of Shangyuan": "When the ministers and ministers are in harmony with each other, sincerity should be the main thing"[28], believing that as long as Emperor Qinzong can be honest and sincere, he will naturally be able to deal with the current difficulties and even achieve the goal of governing the world

At the same time, in another book written by Emperor Shangqinzong, he directly lashed out at Wang Anshi's learning, and even blamed Wang Anshi for all kinds of perverse actions since Cai Jing and his party stole the government, claiming that "(Cai) Jing was able to act recklessly, and the one who caused today's disaster is also enlightened by Shi'an Shi'anshi"[29], which was to ask Emperor Qinzong to carry out "the fallacy of Zheng'an Shi's scholarship, pursue the prince, make a clear edict at home and abroad, and destroy the image of enjoyment"[30] and other drastic actions, in order to " so that obscenity is not confused by scholars"[31].

Although it is understandable that Yang Shi is eager to win the officially recognized status for the long-suppressed Luoxue, it is unwise to do so, so that thousands of years later, the Siku Pavilion Ministers in the summary of the "Turtle Mountain Collection" could not help but ridicule it: "At the time of Jingkang, the first to speak with sincerity",[32] "It is inevitable that it will be a little roundabout", and at that time, Yang Shi ignored the situation of the court because of the selfishness of the school. It caused a unanimous backlash from the court and the students at that time, so that they had to resign in embarrassment and hang up their crowns.

However, objectively speaking, this attack of Yang Shi made the ruler realize that Luoxue was a major resource to choose in addition to Wang's new learning, and it was a matter of course that when the Song dynasty moved south and Gaozong succeeded to the throne and deliberately wanted to draw a clear line with the previous generation.

(2) Refute Jing Gong New School

After the Song dynasty crossed to the south, Gaozong ascended the throne, in the face of the fall of Bianjing and the fall of the country, it was urgent to sort out the responsibility for the political defeat of the previous dynasty, but for Gaozong, he would never dare to put the responsibility on the head of the second emperor of Huiqin, who was already in the dust, and naturally became the scapegoat for the political defeat in the late Northern Song Dynasty.

In March of the fifth year of Shaoxing (1135), Wang Juzheng, the then squire of the military department, presented "Dialectic", attacked Wang's Xinxue, and had such a conversation with Gaozong:

(Wang Juzheng) said: "The minister heard that His Majesty has hated An Shi's study for a long time, and he doesn't know the Sacred Heart and sees its drawbacks? Dare to please. Shang said: "The study of Anshi, mixed with Bo (hegemonic) way, take the martingale to enrich the country and strengthen the army." Today's disaster, people know the sins of Cai Jing and Wang Hao, but they don't know the chaos in the world, and they were born in Anshi. ”[33]

Gaozong here gave Wang Anshi a conclusion that "the chaos of the world was born in Anshi", and this point of view is actually exactly what Yang Shi expounded in the "Book of the Holy Emperor of Shangyuan" in the first year of Jingkang.

At the same time that Gaozong blamed Xinxue for the Jingkang Change, Luoxue, who had been suppressed for a long time, finally had a chance to raise his head.

In the first year of Jianyan (1127), Gaozong ascended the throne in May, and in August, he issued an edict to "recall Yang Shi to the court." Before it arrived, it was called. At that time, Xu Jingheng was given to the matter, Wu Zhi, the left division, and Shi Ma Shen, the palace attendant, were all called Yi Zhixue". [34] All of a sudden, it caused the scene of Luoxue people gathering in the temple, and in the first year of Shaoxing (1131), Gaozong's edict gave Cheng Yilong Tuge a straight bachelor, which is a very symbolic event, marking that Luoxue finally has the opportunity and possibility to go to the temple after decades of suppression since Yuanyou.

However, Wang's new school has become the official school of the Song Dynasty for decades, although there have been repeats, but after all, it is a long time, deep-rooted, although Luoxue has the possibility of being accepted by the court, but to say that it really replaced Wang Xue to become an official school, but it is still an unattainable thing, in the fifth year of Shaoxing (1135) when Gaozong made the thesis of "the world is in turmoil, born in Anshi" and was used by Wang Juzheng as the preface of "Dialectic", even under the guidance of the official, Luoxue still cannot be used as a standard for choosing between Luoxue in the imperial examination. Hu Anguo recorded the situation at that time: "In the fifth year of Shaoxing, the provincial examination was held by the people of the capital hall, Chen Qi, and Zhu Zhen of the Yuan Youren examination. Gai is a new scholar, who has seen and heard with his ears and eyes, and has become accustomed to it, and is content with what he says, and refuses to change. And the scholars who spread Heluo have lost their true nature, are arrogant, and cannot yield to the hearts of scholars. Therefore, the public opinion is raging and deeply slandered. ”

After the sensational dispute between the government and the opposition at the time of Jingkang, Yang Shi was already a landmark figure in the hope of Luoxue scholars in the world, when Emperor Gaozong ascended the throne, but immediately issued an edict to summon him to return to the court, and then repeatedly conferred on it, and Yang Shi was also keenly aware of the opportunities and situations faced by Shi Luoxue in the court, and in the last time of his life, he still seized the time and did every opportunity to refute Wang Anshi's new learning.

In the third year of Shaoxing (1133), after Yang Shi Zhishi returned to his hometown, at the age of eighty-one, he wrote three books in succession, such as "The Righteous Debate of the Three Classics", "The Debate of the Diary", and "The Argument of Words".

Wang Anshi does not agree with the theory of sexuality, goodness, sexuality, and evil, but holds the theory of unity of temperament, in his opinion: "Joy, anger, sorrow, happiness, lust and evil do not occur outside but exist in the heart, and sex is also; Joy, anger, sorrow, pleasure, dislike, desire, desire and desire are seen in the outside, and love is also. The nature of the lover is the use of the sexuality, so I say that the temperament is also one. [35] Based on this, Wang Xue's belief that "the nature of the lover is the essence of the sexuality, and the use of the sexuality is the use of the sexuality" is to oppose the elimination of human desires, and there is a huge disagreement with the theory of science on this point, and Yang Shi claims that this is because Wang Anshi Xinxue does not know the "principle of life".

He believed: "Jing Gongyun: 'I have angels, yes, it is fate; Life is in my predicament. It is the unknown reason for life. Because: "It is said that 'make me', which is the so-called cause also, but the messenger can be fateful?" If "The Mean" says: "The destiny of heaven is sex", sex is the destiny of heaven, and what are the two things? Ruoyun: 'In heaven is fate, in man-made nature.' It seems to be innocent, but there is no need to say it. There is no difference in life at the beginning, and the first reason is different. ”[36]

In his opinion, Wang Anshi's interpretation of the proposition of "being wise and modest" is "wise so to deal with oneself, and being mean to others", Yang Shi also criticized from the perspective of science, in his opinion, Wang Anshi's statement is undoubtedly to separate "wisdom" from "moderation", so that "those who treat themselves often pass by, and those who are inferior to them are also the king's relatives"[37], in his opinion, this move is tantamount to a deviant move, which will lead to "detaching from the inside and outside, judging the heart, the Tao is often useless in the world, and the affairs of the world are all private wisdom"[38].

Yang Shi believes that "wisdom" and "moderation" should be a physical relationship, which cannot be separated, and it is the so-called: "Wisdom is meanness." The wise are the body of the mean, and the wise are also used. [39] "If you are very clever and not modest, then the wise and wise will pass it; If the Tao is moderate but not extremely clever, it is not as good as the foolish. Confucianism is based on the analysis of wisdom and moderation, and it is not known that the mean. ”[40]

Yang Shi's view, although Zhu Xi of later generations did not agree with it, believed: "In "Or Ask", Yang's ridicule of Wang's statement is wrong. Although the handle is clever and modest, it is not indistinguishable from each other...... Wang's judgment is not the same, and Yang's is completely indistinguishable, so he does not notice the truth of the name because of the moderation and cleverness. However, at that time, this criticism of Wang Anshi's new learning was extremely influential, and even Emperor Gaozong said when discussing with Qin Hui and other ministers: "Extremely wise and modest, this cannot be divided into two things"[41]. It can be seen that Emperor Gaozong was also influenced by Yang Shi's doctrine.

Naturally, Yang Shi's fierce criticism of Jing Gongxinxue cannot be regarded as a purely academic dispute. Since Wang Anshi's reform caused by the "old and new party disputes", the mutual attacks between the new party and the old party in the Northern Song Dynasty have been all the time, and it can even be said that the "old and new party struggle" is the main manifestation of politics in the middle and late Northern Song Dynasty. As a school standing on the position of the old party, Luoxue's attack on Wang Anshi's new school has its origins, as early as the Yuanfeng period of Song Shenzong, Ercheng has already had a similar confrontation with Wang Anshi.

Xinxue, founded by Wang Anshi, as an academic school and an official orthodox ideology, occupied an absolute dominant position in the academic circles of the middle and late Northern Song Dynasty, and its influence was far greater than that of Luoxue, Shuxue, and Shuoxue at the same time. It is also difficult to erase the achievements of Jing Gong Xinxue on academics, its emphasis on etiquette, respect for Mencius, and emphasis on textual exegesis when interpreting the scriptures, etc., all had a profound impact on the academic trend at that time, and it can even be said that various schools of thought in the middle and late Northern Song Dynasty could not escape the shroud of the context of Jinggong Xinxue when they constructed their own academic systems.

However, Jing Gong Xinxue was born at the time of political disputes, which is destined to exist as a pure academic system, Jing Gong Xinxue in order to shoulder the mission of providing a theoretical basis for Xining New Law, so that it has to force itself in many places, and the construction of its academic system is congenitally inconsiderate, and behind Wang Anshi, the so-called New Party members who stand in the position of Jing Gong Xinxue only pay more attention to the political concept in Jing Gong Xinxue, and are indifferent to the academic construction. On the contrary, it followed the practice of using political coercion to implement academic autocracy that had been adopted since Wang Anshi's time, which made the academic construction of Jing Gongxinxue have no successor after Wang Anshi. In the era of Yang Shi's activities, Xinxue had completely become a cover and tool for the party struggle of the ministers at that time, and it was Yang Shi's overly fierce and even quite tangled criticism of Xinxue that also had a profound psychological foundation for him.

Ercheng, as a philosophical master who created his own style in the middle and late Northern Song Dynasty, criticized the shortcomings of Xinxue on the basis of Luoxue and had a sufficient academic foundation, so compared with the laughter and anger of Zhusan Su Shuxue, it was more able to penetrate into reason and contact the essence. The learning of the second family is based on his accusation of new learning, and he can often enter his room and copy it, which really hits the nail on its disadvantages, just as the second volume of "Henan Cheng's Testament" said: "Yang Shi is extremely fine in Xinxue, and when he asks today, he can know his shortcomings and persevere", so

Several works written by Yang Shi to refute Xinxue had a profound impact at the time. In the ninth year of Shaoxing (1139), when Chen Yuan, the son-in-law of Yang Shi, who was then a speech official, discussed the advantages and disadvantages of science and Wang's new learning with Emperor Gaozong, Emperor Gaozong personally said: "Yang Shizhi's learning can be Confucian and Meng, and the "Three Classics of Righteous Debate" is very reasonable. [42] It can be seen that Yang Shi's refutation of Wang's new studies and the promotion of Luoxue made in his later years from the standpoint of a scholar of science, which attracted the full attention of the supreme ruler at that time and laid a solid social foundation for the prosperity of Luoxue after the Nandu.

In short, although Yang Shi was influenced by the Buddha in his childhood and studied Jinggong Xinxue when he was a teenager, since he studied under Ercheng, he has always adhered to the ideas and positions of the school of science in both academics and behaviors. Under the situation of Luo Xue's repeated blows after Yuan You, it was precisely because of Yang Shi's efforts that the inheritance and promotion of Luo Xue's style were ensured, and Luo Xue's prosperity in the world after Nandu was also directly related to Yang Shi's actions.

In addition, in the case of the ban on public lectures of Luoxue in the imperial court at that time, Yang Shi took the opportunity of his own travels to spread Luoxue, thus spreading Luoxue into the southeast corner, in Fujian, which was relatively closed at that time, directly gave birth to the birth of Zhu Xi Minxue. "What Yang Shi has done in his life is really worthy of his teacher's words.

Yang Shi's examination and compilation of Ercheng's works and the annotation of Confucian classics from the viewpoint of the doctrine of science not only preserved the original appearance of Ercheng Thought at that time, but also inspired Zhu Xi, who later collected the great achievements of science, and also preserved the original appearance of the original thinking direction of the original thinking direction of the theory of science and theory to later generations of researchers, so that we can understand an indispensable link in the process of ideological transfer between Ercheng and Zhu Xi.