Song Yingchang now assigned all the matters that had been dealt with in sorting out the Xining Reform in the Northern Song Dynasty. Anyway, there are enough people now, and the three friends can handle these finishing tasks.
I am taking advantage of the New Year to catch up on the history of Confucianism that Luo Longwen mentioned before.
In fact, it was Dong Zhongshu who proposed "deposing hundreds of schools of thought and respecting Confucianism." Confucianism officially appeared on the stage during the period of Emperor Wu of the Han Dynasty. However, as Dong Zhongshu was not taken seriously by Emperor Wu of the Han Dynasty, Confucianism did not realize its wish to be recognized as one deity.
Until the period of Huo Guang's administration, in order to defeat the old Taoist bureaucrats headed by Sang Hongyang, all virtuous literary people with no political roots were fully mobilized.
From then on, virtuous literature came to power, and because virtuous literature paid more attention to the inheritance of teachers and was connected with each other, even if Huo Guang returned to power and Emperor Xuan was in power, Emperor Xuan could not completely abolish virtuous literature, but instead supported another school of virtuous literature to replace those in power. Virtuous literature.
And because the virtuous and literary scholars are closely related to each other, the personnel changes after Huo Guang stepped down were essentially the same as that of a nephew carrying a lantern.
Since virtuous literary scholars are not good at mathematics or business, they often regard themselves as moral people, judging their superiority based on their character, followed by their ability.
Precisely because the scope of study of virtuous literature itself is so restricted that it cannot cope with new situations and new problems at all. Therefore, virtuous literature came to the fore after the unification of dynasties in all subsequent dynasties.
In order to solve the problem of their lack of capacity, their policies are often to prohibit all activities beyond their governance capabilities and instead create a moral society that they are good at. For example, suppressing commerce, prohibiting maritime trade, and promoting ancestral systems. In an attempt to rule the world with the emperor and his ministers bowing down, that is to do nothing and make every day a repeat of yesterday. Day after day, generations of people earn their salaries while lying down.
Another evidence is that once the dynasty’s commerce flourished, the status of virtuous literature would be impacted because they simply could not cope with the new things brought about by commerce. For example, the Silk Road in the Western Regions of the Tang Dynasty. Before Wu Zhou, the virtuous literary school could not even dream of being the talker of the court.
By the Song Dynasty, although the Western Regions were blocked by the Western Xia, Liao, and Jin dynasties, sea trade also flourished. Especially in the Southern Song Dynasty, in order to pay high amounts of annual coins, sea trade transactions had to be increased.
Emerging things prompted Zhu Zi to once again separate himself from the moral articles of virtuous literature, and to re-understand the study of things to gain knowledge, preserve the principles of nature, and eliminate human desires.
Zhu Xi’s principles combined Taoism and Confucianism in the early Western Han Dynasty. What is the principle is the Tao.
In the pre-Qin Dynasty and after, scholars, especially virtuous literature, mostly hated Taoism. One of the main reasons was that Taoism gave rise to the law. To act according to the way of heaven, we must legislate in the human world. Taoism inevitably transformed into Legalism. The way of heaven is far away and the way of man is close, so why bother to sacrifice the near for the far? Of course, the more important thing is that no one can guarantee that he has mastered the way of heaven, and people in this world cannot verify the way of heaven.
This kind of one person's way of heaven will inevitably end up being the same party and opposed by different parties.
However, this is not a problem of heaven, but a matter of the people of the world who do not care about the two major verifications of deduction and induction.The problem with the tools of heaven.
In the pre-Qin period, when the Legalists came to power, why were the people miserable? The root cause is that Legalist law and Taoist Tao are not the same thing. Legalist law is a person's way, and it often fluctuates with a person's life.
The way of heaven is infinite, how can one’s way be recognized as the way of heaven? This is also true for all Legalist governance, which will inevitably end in civil strife among the royal family, monarch and ministers. How could one person's method of using the law of one man to seize the power of millions of people not fail?
The virtuous literature formally borrowed the Legalism of the Pre-Qin Dynasty from the year before and the year before to slander the concept of "Law" and confused the Legalism and the Law of the Qin Dynasty. Tao generates dharma, which leads to the failure of the way of heaven and the failure of the way of heaven.
It took 800 years for history to move from bronze in the Zhou Dynasty to black iron in the Qin Dynasty. Officially due to the interference of virtuous literature, iron smelting has been the strongest craft in all dynasties from the Han Dynasty to the Ming Dynasty. It has lasted nearly two thousand years.
The literature of virtuous people is undoubtedly successful. It slows down the development of heaven to reduce the difficulty of governance, and cleans up a large number of people who are not suitable for management through the cycle of chaos, so that it will never fall behind.
Even Zhu Xi proposed Neo-Confucianism, which repaired the shortcomings of the middle way in virtuous literature. However, Zhu Xi himself was not reused in the Southern Song Dynasty and was shelved early. How could his theory be applied on a large scale? They only respect Zhu Xi's teachings but not Zhu Xi himself. Even Zhu Xi's direct disciples rarely enter politics as officials for a long time. Therefore, the behavior of the Southern Song Dynasty is somewhat in line with Zhu Xi's principles. You cannot learn from Zhu Xi by studying the Southern Song Dynasty. You will only learn the negative teaching materials criticized by Zhu Xi.
After the fall of the Song Dynasty, the Yuan Dynasty brought disasters to the south of the Yangtze River, searching the mountains and seas, and not even a single righteous person remained. By the time Taizu overcame all obstacles and rebuilt China, there were very few literate scholars in the world. Not to mention those who can correctly understand Neo-Confucianism
As a result, some people replace the Tao of Heaven with the Tao of Humanity, and Neo-Confucianism is reduced to the study of human principles. The investigation of things does not involve the Tao of Heaven, so the investigation of things is just a lie. Neo-Confucianism was once again dominated by the virtuous literary school, and the Confucianism of Zhu Xi and Confucius and Mencius were once again occupied by doves and regarded as horses. Please remember to collect it, the latest and fastest website is free to read without anti-theft