different warring states of japan

Chapter 1823 Confucianism improves Ji Bushido
Yiyin looked at Lin Xinsheng, who looked serious, and suddenly realized that the Confucianism professor of the Sibo family seemed to be a good dog that could be of great use.

Lin Xinsheng did not squint his eyes, respectfully waiting for the saint's judgment.

She naturally knew how outrageous her theory of returning to the source of morality was, but she didn't care.

In this way, Confucianism continued to progress, catering to the needs of the rulers and transforming its own doctrines. The Cheng-Zhu Neo-Confucianism studied by Lin Xinsheng was the leader among them.

Cheng-Zhu Neo-Confucianism absorbed the nutrients of Zen Buddhism and was the key Confucian school that pushed Confucianism into Confucianism.

Neo-Confucianism believes in heavenly principles and believes that people should perform their duties and fulfill their duties in their positions. This is what the emperors like most about kings and ministers, who should each keep their duties.

Therefore, the primary goal of rebellion in later generations was to oppose Confucianism and criticize Confucius, because if they did not overthrow the sage Confucius, who was developed into Neo-Confucianism by his disciples, the rebels would have no moral basis to overthrow the dynasty.

But often when a new dynasty is established and the high-ranking officials who succeed in the rebellion will re-erect the memorial tablets of Confucius and welcome back Confucianism, they hope that the people will stay in peace, understand the principles of kings and ministers, and be obedient citizens.

But there happened to be one person who did not believe in evil, and even if he conquered the world, he would criticize and fight against Saint Kong every day.

What that person opposed was never the thoughts of Saint Confucius, but his political stance of always standing on the side of the people and insisting on constantly innovating destiny.

Yiyin cannot become that kind of great person, he is just an ordinary man and father. He only hopes that his women and future generations can become the hereditary masters of this island country.

That's why he chose the ignorant and conservative Shinto method to shape himself into a living god, so that his descendants could rule the island country from generation to generation as the descendants of gods.

The Sibo Theocracy was not a progressive regime in the first place, and it could even be said to have set a great reverse course in history.

Since it is a decadent theocratic rule, it is naturally not afraid of adding a little bit of the dregs of the Celestial Dynasty culture to further restrict thoughts and create an old feudal society with orderly hierarchy.

Yi Yin nodded and said.

"Listening to Ji's words is worth ten years of reading. Mr. Lin is worthy of being a master of Confucianism, and he enlightened me with just a few words.

But I don’t know where to start with your idea of ​​returning giri to its origins? "

Lin Xinsheng was refreshed and elated.

I worked hard for two years and carefully figured out the saint's thoughts, and finally I seized the opportunity and aroused the saint's interest.

To put it bluntly, the Wu family's principles are a sense of responsibility. Externally, it is the responsibility of the king and ministers to serve the public and reward them, and internally, it is the responsibility to inherit the family business.

The Wu family has no sense of shame, knows little etiquette but no great righteousness, and is afraid of power but not moral. This is the root cause of its failure.

Warrior Ji lies, cheats, steals, and does all kinds of bad things, but as long as it is for the continuation of the family business, all actions can be understood and forgiven, because the core of the martial arts ideology is to preserve the family business.

Even if the cornerstone of the Wu family's regime is the official reward, it is far less important than the family fortune.

The Hime Samurai serves the public, and the Shogun protects the favor. The relationship between the two parties is said to be that of a monarch and a minister, but in fact it is more like a contractual spirit of guarding against gentlemen and not against villains.

And the spirit of contract is actually very unreliable.

Youtai people, who are the best at doing business in the world, have a famous saying that business must be done with integrity, but you can make an exception for the last time.

The official reward is more like a gentleman's agreement signed by the military government and the warlords, and its binding force is very weak.

Once the strength of the central shogunate weakens, the powerful samurai who are restricted may rebel, and what follows will be the cultural and traditional projects of the island country, which will defeat the superior.

The two generations of samurai regimes, the beginning of the Kamakura shogunate and the weakness of the Ashikaga shogunate, did not truly form a moral code to restrain the behavior of the samurai.

In order to establish a stable military regime, the third shogunate later had to solve the stubborn ideological problems of the military family.

That is to reverse the inner meaning of the Wu family's principles and make them more in line with the political needs of the rulers.

The current relationship between the shogun and the powerful warriors is more like the relationship between a big military leader and a small military leader. Whoever has a big fist is justified.

As for force, it is rare for someone to be strong for more than three generations. This is why there is a famous saying that it is easy to conquer the world, but it is difficult to dominate the world.

If rulers want to reduce the cost of governance and maintain their political power for a long time, they cannot rely solely on the deterrence of force.

It is even more necessary to formulate game rules that are conducive to one's own rule from various aspects such as system, culture, and ideology, and let the majority of the ruling class accept these game rules.

Lin Xinsheng believes that the rules of the game of Wu Family Yili are too bad. The saint is known as the incarnation of Yili. This is an honor and a constraint.

In this case, then work on the word "righteousness" and think of ways to change the rules of the game to a model that is more beneficial to the saints.

As long as the saint is interested in this, Lin Xinsheng can stuff Confucianism's private goods and use the power of the Sibo family to promote Confucianism in the island country.

She can also use this to become a teacher for generations to come, just as Neo-Confucianism did in the Song and Ming dynasties, and Confucianism has flourished ever since.

The four words "loyalty, trust, righteousness" in the Book of Rites have their own meanings, and they are completely incompatible with the righteousness of the Wu family. But Lin Xinsheng didn't care. She was not the first Confucian scholar to do this.

This is how her Confucian predecessors tampered with the classics again and again, allowing Confucianism to flourish.

Although Lin Xinsheng was born in Neo-Confucianism, she actually did not agree with Zhu Xi's Theory of Li and Qi, but she also liked Zhu Xi's thought of rejecting Buddhism and interpreting it in reverse.

Since the demise of Shintoism, Buddhism has become the dominant religion in the island country. If Confucianism wants to occupy a place in culture and thought, it must snatch food from the tiger's mouth of Buddhism.

This is a zero-sum game between cultural ideas. Even though Lin Xinsheng studied in a monastery, the current path does not allow her to be merciful.

Yiyin didn't care about these little thoughts of the Confucian scholars. He was more concerned about how Lin Xinsheng planned to transform the Wu family's principles and make them more in line with the ruling needs of Sibo theocracy.

The reason why the Celestial Dynasty's subtle words and great righteousness and the Spring and Autumn writing style can intimidate Xiao Xiao is because the Celestial Dynasty has a tradition of recording history since ancient times. As the saying goes, the history of Qing Dynasty is clear, and the history pen is like a knife.

At this time, some people can cover the sky with one hand, but the shadow of eternal infamy will always hang over their heads. Justice is in the hearts of the people, righteousness will last forever in the world, and future generations will be able to distinguish right from good and evil.

This is also the reason why the Celestial Empire attaches great importance to loyalty and justice. Morality and justice never rely on the dispensable conscience of those in power, but rely on the judgment of the world.

But this illusory moral restraint is actually only useful to the Chinese dynasty, because the Chinese dynasty has a tradition of recording history since ancient times, and only such a civilization will consider historical reviews a hundred years later.

As for the samurai family, the first historical biography of the samurai family regime is called Azuma Mirror, which comes from the Kamakura shogunate period.

The name Azuma is an ancient name in Kanto. The meaning of mirror is to mirror history like a mirror. Its terminology is similar to the chronicle style, and it is also called Azuma Mirror Body.

After the collapse of the Kamakura shogunate, the historical record system of the samurai family also disappeared. The only way to get a glimpse of the historical truth is through the family letters and miscellaneous notes of each family and temple.

And family letters are simply unreliable. There are many Wu families who are shameless and desperately bragging about their ancestors in their records. Their credibility is extremely low.If you want to imitate the Chinese dynasty and use historical evaluation to restrain people's hearts and promote morality, this path is not feasible.

The Wu family values ​​etiquette over righteousness, because the righteousness in their hearts is the responsibility to maintain the family property and return the rewards given by the public, so they have no psychological pressure when doing evil.

But if the rise and fall of a small family can be elevated to the level of the fate of the family and the country, a righteous warrior who respects the emperor and resists barbarians can also be born among the martial arts family. This depends on how Confucianism begins to reform its thinking.

The shaping of thought is the correction and perfection of the three views. In ancient times, Confucianism was the top master in this field and had a set of feasible plans for a long time.

Lin Xinsheng was confident and bowed.

"Saint, the Sibo family has Sibo Selection, which selects loyal and righteous people who are willing to serve the king. However, the current Sibo selection only looks at martial arts and does not examine literature, which seems to emphasize literature over martial arts.

If there is a cloud in the sky, you can conquer the world immediately, but you cannot rule the world immediately.Together with Ji Warrior, we should also combine civil and military skills. We should not be too biased to one side, so that we can become the arms of the saint. "

Yiyin touched his chin and asked Warrior Ji to study Confucian classics?Turn the Wu family into civil servants?Is this possible?

Before Yoshihiro expressed his position, Maeda Yoshihiro had already yelled.

"Bold! You can criticize Spo's selection at will!"

Maeda was angry on the surface, but actually wanted to remind Lin Xinsheng, the protector.

The pool of Sibo's selection was too deep. Lin Xinsheng, a Confucian scholar, would tell a few nonsense words, and if someone listened to them, it might be fatal.

What is Spurs Selection?This is the internal selection mechanism of the Sibo family. Those who pass the test are selected to join Tongxinzhong for training, and after internship, they are assigned to central and local work.

The Shiba selection is a level controlled by the center. The current Shiba family warriors cannot get the Shiba system without passing the Shiba selection. The system is divided into heaven and earth.

The central Tongxinzhong group relies on the saints and relies on Sibo Selection to add sand to the local government. The local government has to pinch its nose and recommend its capable people to Sibo Selection.

Ji Ji Ji was rewarded by the official just to have a stable meal. If he couldn't get Si Bo's establishment, he wouldn't be able to be the die-hard banker of the Si Bo family.

Ji Ji, who had been selected by Si Bo, stayed in Tongxinzhong Group for half a year as an intern, and returned to the three major local Si Bo leaders. Can he still be regarded as a local confidant?

But even if they knew that this was a way for the central government to tighten local power, the three major Spo leaders could not stop it.

Even if a local martial arts boss blocks Warrior Ji's way of advancement at will, he will still have a deadly feud.

Don't talk about confidants or not, everyone is a servant of the Sibo family. If you don't let them make progress or join the establishment, how can they still get close to you?

Except for the first batch of Siba compilations, which were submitted independently by local governments, the selection of Siba in recent years has been firmly in the hands of the Tongxin Secretariat of Kamao Clan Township.

Lin Xinsheng, a Confucian scholar, actually wanted to interfere with the Sibo selection. She was not afraid of being used by various forces in the central and local governments, getting involved and being smashed to pieces.

Not to mention Maeda's interest was horrified, Yoshiyin was also unexpected.

He glanced at Lin Xinsheng, who was scolded by Maeda Benefit, and saw that the Confucian scholar had an expression of sacrificing his own life for righteousness. He obviously did not wake up from Maeda Benefit's reminder and scolding.

It seems that Lin Xinsheng's move was not a temporary move, but he has been eyeing the Spoelstra selection from the beginning.

This is not surprising. Starting from Confucius, the foundation of Confucianism is to teach without distinction. In other words, Confucianism is best at education.

The rise of Confucianism was accompanied by changes in the education system of the Celestial Empire. Whether it was the imperial examination system or the imperial examination system, Confucianism could quickly find its position and become the biggest beneficiary of the talent selection system.

Lin Xinsheng obviously saw the future potential of Sibo Selection and immediately determined that this was the best entry point for Confucianism to penetrate the cultural circle of the island country.

Comparing Maeda's panic, Yiyin chuckled and didn't care about Lin Xinsheng's abruptness.

He said.

"Benefits, could you please go out and call the Kamao clan in, and let her listen to Mr. Lin's views on Shiba's selection."

Maeda bowed to Yoshigan, then stood up and went out to call Kamao clan. He also glared at Lin Xinsheng to tell this guy not to get too carried away, lest he be killed.

Yi Gin rubbed the tea soup in his hand, glanced at Yoshitsugi Otani, who was staring intently beside him, as if he couldn't hear anything, and couldn't help laughing.

"Otani-hime, you seem to have become less and less courageous in the past few years? Back then, you also had the courage to insist on your opinion in front of me."

Otani Yoshitsugi smiled bitterly.

"Sage, I am a warrior woman. I don't understand these literary things, so I can't talk nonsense."

Yiyin shook his head, a little disappointed.

Otani Yoshitsugi cherishes the power of the people, is both wise and courageous, and upright. He is honored as a sage by the Minamiga samurai family. How could he not know about martial arts?

Back then, she complained for Maeda's interests and dared to rebut loudly in front of Yiyin. She was very strong-willed.

And now?Even a loyal and upright minister like her has become cautious. The more she acts like a saint, the more she becomes less and less effective.

Yiyin knew exactly how big his troubles were and how deep his predicament was.

Within the Sibo family, there is a unified core and three Sibo leaders. The important ministers from all sides have different ideas and are fighting overtly and covertly.

Externally, there are also powerful feudal lords such as Oda, Uesugi, Takeda, and Hojo who have entangled personal relationships with Yoshigan, and there is even a risk of interfering in the internal affairs of the Shiba family through their heirs in the future.

Shiba Tianxia has not seen his shadow yet, and Yiyin feels that his head is about to be torn to pieces by internal and external disputes.

Yiyin naturally knew how much political turmoil Lin Xinsheng's mention of Spoelstra's selection would cause.

Confucianism wants to get ahead, and Lin Xinsheng wants to occupy a position in the newly born Sibo theocracy at the risk of his life, but doesn't Yiyin want to control Ji Ji's thoughts through Confucianism?
If the stubborn ideological problems of the Samurai family are not corrected, and the thinking of only caring about the small self and not taking into account the greater self is not corrected, the Ashikaga family will serve as a lesson to the Shiba family, and chaos will surely return within a hundred years.

The current way of Ji warriors respects family business, despises loyalty, and dares to conquer superiors.

The Ji Bushido that Yiyin expected emphasized the samurai's absolute obedience to Shiba's divine authority.

How the Confucianists are going to deconstruct Ji Bushido and insert the Confucian rules of kings and ministers into it, Yiyin doesn't care about this process.

What he cares about is the result. Can the Ji Bushido, improved by Confucianism, become a powerful tool for the Shiba family to control the thoughts of the samurai family?
Since Lin Xinsheng is willing to try, Yiyin is also willing to give some sweeteners to make Confucian work harder.

(End of this chapter)