Ji inherited and developed Laozi and Zhuangzi's ideas of "inaction", "abandoning wisdom" and "abandoning school" in cultural education. Ji opposed Ming religion with nature, theoretically denied the view that Ming religion originated from nature, and on this basis put forward the idea of "letting nature surpass Ming religion", demanding that health education should be used to develop and improve people's "truth" instead of respecting Ming religion, and fundamentally get rid of the external bondage of rigid Ming religion. The so-called health education is to abandon the famous religion and follow the natural laws of human nature, so that people can obtain "the principle of life" and "the principle of nature" in the pursuit of the intrinsic meaning and value of their own lives. Health-keeping education requires cleansing the heart of fame and fortune, cleansing the lust for sensuality and interest, and getting rid of the fetters of secular interpersonal relationships. In a natural and inactive life and mental state, wisdom should be used calmly and emotions should be corrected harmoniously. Let the intelligence be more peaceful and the sex more harmonious. Then God will use silence to achieve success, get rid of fatigue and eliminate pests, and be reborn with others. "The core of the concept of health education is to ask people to get rid of rigid religion, return to nature, stay away from real politics, despise fame and fortune, and take the value of individual life as the goal of education.
Ji criticized and denied Confucian Classics and Confucian Classics mercilessly based on the viewpoint of "being a famous teacher and letting nature take its course". In order to maintain its dominant position, the ruling group at that time tried to control people's thoughts and win over intellectuals by restoring the Confucian classics education destroyed by the peasant uprising at the end of the Eastern Han Dynasty and successive years of war, and put forward the argument that "famous education comes from nature". In response to this argument, Ji Kang published the article "Difficulties in Learning Nature", sharply pointing out that the Six Classics bound and suppressed human nature, and the rulers advocated the education of Confucian classics in order to maintain their feudal rule through "famous education". Confucian classic education distorts human nature and leads to moral decay, while the chaos of the Six Classics and "a hundred schools of thought contend" have opened the way to prosperity. In this way, Confucian classics and Confucian classics education are only used by people with fame and fortune, while for others, it is the destruction of natural humanity. In this paper, Ji Kang boldly put forward that "Tang Ming should be regarded as a flat house, satirical recitation as nonsense, the Six Classics as filth, benevolence and righteousness as stench, literary works should be read with eyes open, muscles should be twisted when wronged, and Tan Li's teeth should be decayed when attacking clothes", and classic and classic education should be abandoned, and "everything should be started all over again" and restored. This heartless criticism and denial expressed Ji Kang's antipathy to the negative effects of Confucian classics and Confucian classics education, as well as his dissatisfaction with the rulers who promoted Confucian classics education. Lu Xun once said that Ji Kang opposed Confucianism's famous religion only because Sima Shi usurped the throne under the guise of "ruling the world with filial piety" and accused his political enemies with "famous religion". Therefore, Ji Kang thinks that it is extremely unfair and helpless for him to use it like this and blaspheme ethics. He was so excited that he didn't talk about ethics, didn't believe in ethics and even opposed ethics. " Ten volumes of San Ji in Jizhong. Zhong Wei scattered medicine, qiaocheng people Ji Kang uncle wrote at night. Forty-seven poems, thirteen poems, fifteen articles and four attached.