The ancient Chinese view on whether the heart is self-generated by form or out of thin air, or whether it is generated by the action of objective things on form. As early as the pre-Qin era, many materialist thinkers clearly stated that after having a body, it must be "connected", "joined", "encountered", "interacted" and "felt" with external objects. Only then can we create awareness and psychology. Mohists believe that in order for people to have knowledge, they must not only have cognitive organs (materials), but they must also connect and encounter external objects and be able to reflect them. Xunzi also put forward the proposition of "precision induction", believing that psychology and spirit are people's reactions to external objects caused by the stimulation of external objects. Therefore, in terms of the relationship between mind and matter, Xunzi's psychological thoughts also reflect the materialist view of the primary nature of matter and the secondary nature of consciousness. Zhang Zai, a later thinker in the Northern Song Dynasty, believed that objects exist objectively, and the mind must sense external objects before they are born. Two of his famous sayings are: "Human beings have no heart, because things are the heart." (Part 2 of "Quotations") "To feel, you need to have something. If there is something, you will feel it. If there is nothing, how can you feel it!" ("Quotations" Part 1) He further pointed out that there are obvious differences in human psychology, and the reason for this difference should be found in "the perception of all things is not the same", that is, the so-called "the reason why the mind is so different is that the perception of external objects is not the same" ( "Zhengmeng Taihe Chapter"). Wang Tingxiang of the Ming Dynasty clearly put forward the proposition that "things that move arise from outside the environment", believing that human psychology can only occur and develop on the basis of contact with external objects. Wang Euzhi of the Qing Dynasty believed that only by "combining external objects" can "the heart be born", and only when form, spirit, and objects "meet the three, consciousness can be generated" (Volume 1 of "Zhang Zizheng Meng's Notes"). He also further elaborated Zhang Zai's argument that "minds are all different" and believed that people's individual differences in emotions, consciousness, and intentions are caused by differences in "the perception of things." It is also believed that because people are in different times (time), positions (space) and environments, their psychology will also show corresponding differences. Dai Zhen also believes that people's psychological activities are caused by external objects, and the source of psychological activities lies in objective things, not in the person himself. The so-called "taste, sound and color are in things, not in me, but are connected to my blood and energy. I can distinguish them and enjoy them." "("Mencius's Symbols of Meaning·Principles"). He also said: "The emotions of joy, anger, sadness, and joy are connected to things." ("The Meaning of Mencius' Characters·Cai") "The husband responds when things happen, and the heart is also." ("The Meaning of Mencius' Characters·Cai") (Principle of Theory)) He also proposed a "False Jie Theory", which believed that the generation of sensations in the ears, eyes, nose, mouth, etc. must coincide with the corresponding sound, color, smell, taste and other stimuli, just like the Fu Jie; otherwise there will be no There will be corresponding feelings.

The treasure house of ancient Chinese intellectual history contains rich and precious psychological thoughts. Research in this academic field is still at the stage of exploration and discovery. The current research results are not enough to reflect the full picture of the development of ancient Chinese psychological thought.