After the Jiajing Palace Examination, I immediately took the papers of the top candidates and Song Yingchang and returned to the Jingshe.
The remainder must be sorted out by the Supervisor of Ceremonies before being submitted to the Jingshe.
Although holding six or seven papers is inconvenient, it at least appears fair.
What Jiajing was most curious about was Song Yingchang’s paper.
When invigilating the exam, you can see that there are appendices after the text.
This appendix is different from the previous appendix that Hangzhou scholars had to add in order to meet the requirements of eight-legged writing.
Song Yingchang’s appendix actually consists of two pictures.
A mind map is a map that explains the source of ideas in the text.
Song Yingchang’s mind map is based on purpose, how true Confucianism practiced benevolence and righteousness in the Ming Dynasty
It then bifurcated into two branches, benevolence and righteousness, and further distinguished benevolence. The concept of benevolence clearly defines the purpose of benevolence in connotation, and the measure of benevolence in denotation. From the measure of benevolence, the practical factors that affect benevolence are clarified. From the relationship between the activities of the court and these real factors, the requirements for the court of benevolence to be realized are analyzed. Through these requirements, we analyze the possible paths for implementation in reality. Each path corresponds to possible future policies, and then evaluate and control in advance the negative effects of the policies and the moral hazard of implementation.
The same is true on the branch line of Yi.
This was the first time Jiajing had seen this novel policy memorial. Of course, at first glance, I am attracted by the lines of the painting, but at second glance, I am frightened by the subtext. Because this is the first policy statement that the emperor has received so far since the Qin and Han dynasties that does not rely on the emperor's pro-gentleman Yuan Xiaoren.
In just a moment, Jiajing regained its psychological advantage, that is, the people in Hangzhou were still too young and ideal. Don’t write about people, just do things. Unless most of the officials in the world are good people and supervise and strengthen each other, it is completely impossible to form a fixed path of governance. For example, there are always people trying to find ways to make statistics look better in the benevolence and righteousness index.
It’s just that once the entire court uses false data to fool people, all the promotion logic under this system will be distorted, and this system will not be able to select good, honest and good officials. That way the country will be destroyed.
Thinking of this, Jiajing couldn't help but shudder again. This group of Hangzhou school is really bold and disobedient. Because after another glance, Jiajing understood that this system was absolutely correct in name. Once the country is subjugated, it will be time for the next dynasty to implement this system.
Obviously, there is no difference between Luo Xue and Confucianism. As long as their ideals can be realized, they do not mind changing dynasties. It's just that most Confucian scholars have long since lost their ideal of great unity, and instead believe that as long as they continue their family, they can join any family.
Jiajing is sometimes angry and sometimes depressed. Anyway, it took a long time to begin to accept the fact that knowledge can transcend the change of dynasties.
In order to avoid dynasty changes and ensure the longevity of the Zhu family dynasty, the only way is to let the Zhu family master knowledge and the development and direction of Luo Xue. The Zhu family of the futureIt is both the Zhu Ming Dynasty and the incarnation of Luo Xue.
I have thought about this before, but now it seems even more urgent.
The content structure and technology roadmap are divided into three columns. The first column is the source and research purpose of each theory of each middle column module. The second column in the middle is the structural framework of the content module. The first module is the introduction, the second module is a review of Confucianism, Luo Xue and history, the third module is the framework of the influence mechanism of benevolence and righteousness, and the fourth module is the connection between policy and the influence mechanism of benevolence and righteousness. , the fifth module is the conclusion. The last column corresponds to the research methods and data collection that support the content structure modules of each middle column.
Obviously, this is different from the traditional Confucian scholar who would denounce Fang Qiu if he lists a few opinions.
The Hangzhou School represented by Song Yingchang has really sorted out the influence mechanism of benevolence and righteousness. Within this mechanism framework, as long as the interaction between external factors and the mechanism is clarified, the framework can be added to analyze its impact on benevolence and righteousness. Influence.
Therefore, this is not a closed influence mechanism, but a research framework that can be expanded and developed.
For thousands of years, which emperor has not wanted a fixed and unchangeable template for governing the world? Even Emperor Taizu wanted his children and grandchildren to abide by the ancestral system. Unexpectedly, these Luo scholars directly provided an open governance template.
I also looked at the acknowledgments at the end to my teacher Gao Hanwen, my wife Xu Youzhi, my junior brothers Shen Yiguan and Zhu Geng, and their respective guidance on their thinking. All this gave Jiajing a sense of absurd unreality.
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