The important opportunity of ideological and cultural activities in the middle and late Ming Dynasty was the rise of Wang Xue. During the Hongzhi period, following Hu, Zhan Ruoshui, thinkers in the Song Dynasty further developed Lu Jiuyuan's theory of mind, holding that "the mind is the master of all things in the world" and "there is nothing outside the heart" (biography). Put forward "there is nothing in my conscience that I don't know." Its "conscience", "that is, the so-called heart of right and wrong, everyone has it, and those who don't stay in school don't worry" ("Lu Wen? Book "Zhu Shougan Volume"). He also advocated the unity of knowledge and action; In the past, "sage wisdom" should be tested by "my wisdom": "The heart of learning is expensive, and it is not from the heart, although Confucius dare not take it for granted." (Biography) This theory draws the external authority "justice" into people's hearts and transforms it into people's inner conscious "conscience", thus breaking the rigid rule of Zhu Cheng's Neo-Confucianism, impacting the sacred position of Bible dissemination, objectively highlighting people's subjective initiative in moral practice, and under the historical conditions at that time, it is conducive to people's awakening of self-awareness. Since then, the theory of mind, also known as Wang Xue, has spread all over the world and formed many schools during Jiajing and Wanli years. At the same time, Zen, which has something in common with the theory of mind and nature, has also penetrated widely among scholars. In the Ming dynasty, the wind of crazy Zen was very strong. They emphasize that the heart is the Tao, the heart is the Buddha, and everything else is illusory. They dare to use their "initial heart" to tear down the shackles of idolatry and individualism, and are full of rebellious courage and the spirit of flaunting individuality. The combination of mind learning and Zen Buddhism spread widely in the society, prompting people to change their concepts and ways of thinking, and began to treat tradition, life and self with a critical attitude, which created an atmosphere, inspired ideas and provided theoretical weapons for the ideological trend of reviving humanity and publicizing individuality in the Ming Dynasty. Influenced by this trend of thought, there is a tendency to strengthen the theme consciousness in the literary field. For example, in the field of poetry and prose, a theory of "spiritual nature" is stirred up, which is opposite to the traditional literary concept. Compared with the personality, style and characteristics of literature in the past, it is often submerged and melted in the * * * of content and form, and the poetics of "soul" in Ming Dynasty emphasizes the emotional expression and personality expression of poetry. At the same time, characters who highlight the spirit of personality independence and publicize their personality have also appeared in novels and operas. Literature has taken an objective step on the road of individualization. With the strengthening of the subjective consciousness and the awakening of people's self-worth, the secular human desire and the trend of "good goods" and "lust" have been affirmed, and the writer's eyes have also turned to "dressing and eating" and "ordinary people's daily use", writing about customs, material desires and sex, expanding the scope of the subject matter. They face reality squarely, pay attention to the use of popular language, and truly and meticulously express and excavate the characters' hearts, especially some works about young men and women fighting for love freedom and marriage autonomy, which strongly impacted the feudal ethics at that time and made the literature of Ming Dynasty present a new atmosphere. However, the new social ideological trend and new literary phenomena in Ming Dynasty lacked the class foundation with independent thought and cultural character, failed to break through the heavy feudal shackles and old cultural concepts, and often exposed their inherent defects under the guidance of bold stylistic principles and subjective idealism. What is more noteworthy is that the ideological weapons, psychology and Zen held by a group of trendsetters at that time were themselves ethical preaching and religious anesthesia in the feudal cultural circle. Sometimes they are keen on flashing their thoughts, but sometimes they return to orthodox Confucian ethical dogma and Buddhist nihilism. What's more, the influence of the school of wind at that time was quite tenacious, especially in the late Ming Dynasty, with the intensification of various crises, the fragile and messy new trend of thought declined rapidly and was replaced by another practical trend of thought, and literature also regained its enthusiasm for expressing rationality and benefiting the group.