Xinshun 1730

Chapter 1086

This original idea of ​​returning to the origin of Confucianism and the reflection on Song Confucianism are not unique to Dashun itself.

Instead, the entire Confucian cultural circle was carried out at the same time.

Including the island across the sea, many great scholars basically have this attitude.

For example, Jiushan Songcun said: The study of Confucius and Mencius has been harmed by commentators for a long time.During the Han and Jin Dynasties, the interpretation of scriptures was often mixed with the meaning of Lao Zhuang; after the Song and Yuan Dynasties, Zen was even mixed in.

The apprentice has been practicing for a long time, and he is used to speaking. The sun and the moon have influenced him, and finally he fell into the view of Zen, and he was at a loss about the main purpose of Confucius and Mencius, but he didn't know what it was.

If Confucianism wants to prosper, it must completely abolish the annotations of Song Confucianism.

This kind of reflection is similar to Yan Yuan's feeling that Cheng Zhu must be broken in order to get closer to Confucius and Mencius.They all feel that the religion in Tianzhu is too disgusting, directly tarnishing the true meaning of Confucianism.

The entire Confucian cultural circle is reflecting on the problem of Song Confucianism annotating scriptures, and they all want to return to the origin of Confucianism.

However, once this hole is opened, especially the mainstream Confucianism of Dashun, the cultural motherland of the entire cultural circle, is a reflection on Song Confucianism.

This will inevitably lead to the common problem of the retro school: adding weight layer by layer.

Do you want to abolish Song Confucianism?Do you think you are a true Confucian even if you are retro?I didn't even recognize Mencius, and poked directly in front of Mencius.

Of course, this is not a problem in the Confucian cultural circle alone.

It is a common problem of religion in the world.

Why did the Puritans go to America?Is it because they feel that even though Britain has changed its state religion and is no longer Catholic, it is still not pure enough, has been infected by Catholicism, and does not know what the Bible is about, so it wants to continue to retreat?

Why are there so many fundamental sects in Islam so extreme?Don't you feel that the current faction is not pure enough, and you don't know what the main purpose of the scriptures is, so you want to continue to retreat?

As long as we start to retreat, there will inevitably be disputes about how far to retreat.

Whether to retreat or not is a question.

Once you start to retreat, where to retreat is another problem.

In fact, when the mainstream of Dashun began to reflect on the Neo-Confucianism of the Song and Ming Dynasties, this situation was doomed.

Once you open your mouth, where you retreat is beyond human control.

And Dashun's special situation made it impossible for Dashun to deny Mencius.

But holding the banner of the Yongjia Yongkang School, we are faced with the problem of defeating the country and sitting on the country.

When fighting for the country, Chen Liang's impassioned and impassioned learning, of course, was full of enthusiasm.

But once you start to sit in the country, how to evaluate domineering, how to evaluate Tang Zong Hanwu, this will inevitably be counterattacked by mainstream Confucianism.

The reaction against Li Zhi and others led to the rise of Donglin moralism in the late Ming Dynasty; the reaction to the moralism of Neo-Confucianism in the Song and Ming Dynasties led to the rise of the domineering culture of Chen Liang and others; reflow.

Of course, in Dashun, a dynasty with many historical problems, and because Dashun compares itself to Li and Tang all the time, and the emperor advocated Liu Yu's "Nanyang is the Western Regions theory", it is difficult for Confucian scholars to directly evaluate the Han and Tang Dynasties and the Three Dynasties. question.

And Liu Yu's reform touched the interests of many people.

Some Confucian scholars who hated Liu Yu, at best, poured dirty water on Liu Yu, which was nothing.

The Confucian scholar who really wanted Liu Yu to die chose a very clever "political metaphor".

who?

Guan Zhong, Guan Yiwu.

Splashing dirty water and smearing him is no threat to Liu Yu now.

The real master, the person who really wanted Liu Yu to die, compared the many reforms Liu Yu participated in these years to Guan Zhong.

On the one hand, this is a standard flattery routine, which needless to say.

On the other hand, this is also closely related to the question of "where to retreat" to mainstream Confucianism in Dashun.

The mainstream is against the Confucianism of the Song Dynasty.

But before the Song Dynasty, there were Tang, Han, Pre-Qin, and Mencius, all the way to the most primitive Six Classics, Confucius, and the rule of the Three Dynasties.

Among them, Dashun descended Yan Shenggong as the enshrinement marquis; the status of Confucius in Confucian temples was lowered from the duality of master and sage, which can be regarded as the origin of Dashun Li Yongjia Yongkang School of Learning.

Because, according to that school of thought, Confucius is "telling the way", not creating the way.

Tao, in the three generations, in Yao, Shun and Yu, in Shang, Tang, Wen, Wu, Duke Zhou.

Confucius just recorded and narrated the "Tao" that already existed.

And by doing so, it will give those evil government hidden factions who want to kill Liu Yu a huge room for manipulation.

Even if they don't mention the way they want to kill Liu Yu, but only talk about purely academic issues, Guan Zhong is a symbolic figure for the question of "where to retreat" for Dashun Confucianism.

Moreover, the humiliating plaque of "with hair on the left lapel" that was hung in front of the Hou's Mansion was also a sigh caused by Guan Zhong.

How to evaluate Guan Zhong can actually directly allude to Liu Yu's reforms in recent years.

Confucius' evaluation of Guan Zhong was quite high.

He even gave an evaluation of "as good as his benevolent! As good as his benevolent!"

Confucius generally would not give people the evaluation of "benevolence" easily. Looking back at that time, there were really not many people who received this evaluation.

As for Mencius, his attitude towards Guan Zhong should be said to be quite low.

Gongsun Chou asked Mencius, saying that if Mr. Qi was in power, would he be able to achieve the achievements of Yanzi and Guan Zhong?
Mencius was quite disdainful, thinking that comparing Guan Zhong with him was an insult to him.Qi has such a large population and such a large land, if he really goes up, he will rule the world with the kingly way, "it's up to you".With such a good foundation, Guan Zhong has been working for so long, but he has not shown any ability. Anyone can do it.

Regarding Guan Zhong's evaluation, for those Confucian scholars who opposed Liu Yu, part of it... refers to the relatively low-level Confucian scholars who opposed Liu Yu who deliberately planned to kill Liu Yu. The meaning here can also be used for Liu Yu. Yu, or use it on Dashun.

so many people.

Such a strong national power.

It's just a small contribution to defeating Rakshasa, taking over the Western Regions, conquering the Japanese kingdom, and going to Nanyang.

If you use the kingly way, unifying the world is as easy as flipping the palm of your hand.Where is the credit?
This clearly reflects the incompetence of Liu Yu and other reformers.

This kind of metaphor is relatively low-level.

The damage to Liu Yu was almost zero.

The emperor didn't care at all. Instead, he just felt that these people were underappreciated and complained. Dashun should really reflect on how to solve the problem of too many students, too few recruits, and a low admission ratio with fewer official vacancies.

It is normal to feel that Feng Tangyi is old and Li Guang is difficult to get a job if you don't meet your talents, so you don't need to care about their evaluation.

Of course, this evaluation itself is also a manifestation of Dashun's official Confucianism "broken but not established".

Because in itself, how Confucius and Mencius evaluated Guan Zhong back then was the debate between the Yongjia School and Zhu Xi about orthodoxy in the Southern Song Dynasty.

Chen Liang commented on Emperor Wu of the Han Dynasty and Emperor Taizong of Tang Dynasty, and believed that they inherited Taoism.

Zhu Xi believed that they did not pass on orthodoxy, because their starting point was benefit rather than righteousness, and evil rather than righteousness.

Analogy to the past.

It is Confucius who believes that although Guan Zhong is like this and that, he has protected the Xia from changing the barbarians, and the Jiuhe princes have saved the people from the flames of war, as benevolent as he is!As benevolent!
But Mencius believed that Guan Zhong's starting point was domineering, not kingly, so Guan Zhong was very ordinary.

It's actually one thing.

It is no wonder why Ye Shi and others, including foreigners in the Confucian cultural circle, such as Dazai Chuntai, all think that Mencius is heresy.

Go deeper.

This is the debate on "benevolence" between the utilitarian school of Dashun Li Yongjia and Yongkang School and the Neo-Confucianism school.

What does Guan Zhong think of benevolence?
Of course, "Guanzi" was definitely not written by Guan Zhong, but by Jixia Academy, and it is obviously mixed with some interpretations of various schools of thought.

【He wants to benefit, I benefit, people call me benevolence】

Take the Huainan waste salt issue of this salt administration reform as an example.

The benevolence mentioned by Confucian scholars in Yangzhou stems from "restraining oneself and returning to the rites to be benevolent".

And Liu Yu said, "Because of what kind of benefits Yanhu wants, I have achieved Yanhu's yearning for life, so I am benevolent."

Look at the debate between the Yongjia School and Zhu Xi in the Song Dynasty.

It was Chen Liang who believed that ordinary people longed for a stable life, did not want to be massacred by aliens, and did not want others to have maces while others had heavenly spirit caps. This was the benefit that ordinary people wanted.But Tang Zong Han Wu did it, benevolence is reflected in merit, so Tang Zong Han Wu inherited the orthodoxy.

Zhu Xi believed that benevolence, righteousness, and kingly ways have standards.A, B, C, D, Wu, Ji, Geng and Xin are listed one by one, and those that conform to the kingly way can be called benevolent, otherwise it is overbearing.So during the Han and Tang Dynasties, orthodoxy was actually lost.

Of course, it goes back to the evaluation of Guan Zhong.Confucius' evaluation of Guan Zhong, can it be understood that Guan Zhong's achievements embody benevolence?
But obviously, Chen Liang's argument cannot become the mainstream.

That's why Ye Shi frantically patched it up afterwards: Although he talked about utilitarianism, he still had to restrain himself, return to propriety and be benevolent, and the meritorious deeds that conformed to the kingly way were the utilitarian and beneficial utilitarianism of Confucianism.But if it goes astray, it will be overbearing utilitarianism, such as militarism and the like, which will not work.

So at this time, talking about things with Guan Zhong, in fact, continues, or this set of things.

It is nothing more than that Confucius and Mencius commented on Guan Zhong, while Chen Zhu talked about Han and Tang, but now Dashun couldn't directly use Han and Tang metaphors for comparison, so he went back to Guan Zhong.

It's actually very easy to understand the killing faction that really wants Liu Yu to die.

Behind Guan Zhong is Duke Huan of Qi.But Duke Huan of Qi's ability is very average, because the mainstream thinks that Adou is actually the model of Duke Huan of Qi.

Under the metaphor, the martial arts and prosperity that Dashun has gained in these years are all thanks to Guan Zhong?Or is it due to Duke Huan of Qi?
How will future generations evaluate Duke Huan of Qi?How do you evaluate Guan Yiwu?
If there is no Guan Zhong, Duke Huan of Qi would be a foolish king. In the end, when he died, his body would be full of maggots, and no one would bury him.

Guan Zhong engaged in commercial and commercial interests, fish and salt benefits, hey, future generations will only remember Guan Zhong, but they will not think that it is the credit of Duke Huan of Qi.

This is the sinister aspect of the killing party.

Because, if you use political metaphors and compare Liu Yu to an eunuch, you are actually tickling Liu Yu.

Will the emperor care?On the contrary, the emperor felt that eunuchs were his own, and Dashun could not have eunuchs, so it would be good to have eunuchs.

If you use political metaphors and compare Liu Yu to a powerful minister, you are actually tickling Liu Yu.

Will the emperor care?The emperor would think that the powerful minister?He, Liu Shouchang, is also worthy?A government like Zhuge Wuhou can be regarded as a powerful minister if he comes out of it; or someone who holds military power in his hand can also be regarded as a powerful minister.Just offending a group of people like this, a person who doesn't even have military power in his hands is worthy of being called a powerful minister?It's clearly a favored minister. An emperor wouldn't even be able to tell the difference between a powerful minister and a favored minister.As long as the emperor wants Liu Yu to die, someone who can die on the same day is not worthy of being called a powerful minister.

And only using Guan Zhong as a metaphor is the truly threatening ultimate move.

(End of this chapter)