Xuande

Chapter 595 No Advocacy, No Research, No Contact, No Opposition
After the "Baihu Tongyi" was compiled, it was actually equivalent to the constitution of the Holy Empire of the Eastern Han Dynasty.

It has repeatedly emphasized that heaven is supreme, has all kinds of majesty and power to subdue and govern people, and is the shaper and ruler of all things. .

To question the Son of Heaven is to question Heaven, and to question Heaven is the most serious political incorrectness of this era.

The ruling group of the Eastern Han Dynasty, which started from relying on the theory of Chenwei, not only needed the theory of Chenwei to prove their legitimacy, but at the same time, they themselves believed in the theory of Chenwei.

Liu Xiu vigorously supported the theory of Chenwei, and even made it stand in a tripartite relationship with Jinwen Jingxue and Guwen Jingxue. In the era of Emperor Zhang of the Han Dynasty, Jinwen Jingxue and Chenwei's study were directly combined into one.

If Dong Zhongshu opened the beginning of the theology of Confucianism, then the Baihuguan meeting represented the final formation of the theology of Confucianism. The Son of Heaven, who was ordered by heaven, ruled the common people on behalf of heaven and had the highest interpretation power of all things.

Under this, with the deified version of the three cardinal guides and five constant rules - [three cardinal guides and six disciplines] as the core, a feudal patriarchal hierarchy system centered on Liu Han imperial power was constructed that was stricter than that of the Western Han Dynasty.

This system further strengthened the sacred nature of the patriarchal clan. From the central government to the local government, from the royal family to the folk farmers, a strict network of relationships was compiled, which covered the entire Eastern Han society and placed everything under the "heaven". Under the supervision and control of "Heaven".

Therefore, starting from Emperor Zhang of the Han Dynasty, the regime of the Eastern Han Dynasty was a regime with a theological nature. The imperial power cannot be questioned, and the rule of the Liu Han royal family cannot be questioned.

Emperor Zhang of the Han Dynasty thought very well. He integrated Jinwen Confucianism, Ancient Chinese Confucianism and Prophecy superstition into one, trying to unify Confucianism, establish theological Confucianism, and regard it as eternal truth.

At his request, people need to follow the things he personally determined in "Baihu Tongyi" from generation to generation. They can only learn, and they are not allowed to doubt and criticize, so as to further confirm the eternal line of his Eastern Han regime.

But it turns out that this is just wishful thinking of Emperor Han Zhang.

The facts of historical development have proved that once Confucianism develops into a dogmatic theology, its vitality is almost exhausted.

What matches it is that after Emperor Zhang of the Han Dynasty, the "Holy Sons" of the Holy Empire of the Eastern Han Dynasty were shorter-lived and weaker than each other.

The weak vitality of the emperor himself could not prove that the "emperor" was really the son of "heaven", and he could not control the supreme power in the strict system built by Emperor Hanzhang.

Therefore, under the manipulation of eunuchs and relatives, the conspiracy of Han Zhangdi Wanshi's family became a complete joke. Instead, the Eastern Han Empire opened the opposite path of isolating the sacred imperial power and the Holy Son of Heaven himself.

You Shengtianzi can't even live to be an adult, and you can't even become a long-lived person. How else can you control the holy power of the Shengtianzi?
I don't know how Liu Da would feel if he knew about this.

It's really too clever to figure out all the tricks.

And with the long-term absence of the most important part of this system, the "Holy Son of Heaven", this strict ruling system is self-defeating and has its own appearance. With the complete decline of Jinwen Confucianism, the rigorous The sacred Confucianized society did not take shape in the end, and it went into decline.

In a sense, this is also a kind of luck, which avoids the mystification and eternal lineage of ancient China.

And at this moment, this social system is at its weakest and is about to collapse. Therefore, Liu Bei cannot allow such a theological society to revive. He must seize this opportunity and bury it completely.

However, this path cannot be achieved overnight.

Just like the three generations of Liu Xiu, Liu Zhuang, and Liu Da successfully built this system, although this system has declined to the brink, it is very difficult to kick this last kick, and it is impossible to bury the system with slogans openly. .

In particular, the sacred existence of the Son of Heaven is recognized by this society. Although the Son of Heaven himself is a joke, the social rules such as the Three Cardinal Guidelines and Six Disciplines that follow have a profound impact.

Liu Bei had to use the power of the ancient literature school to put on a coat to fight, so that he would not appear so "heretic".

Lu Zhi and Cai Yong are quite right, it is inappropriate to push Xunzi to the fore in one go.

Before that, we need to carry out relatively mild gradual improvements. First, we will take Confucius's "respect ghosts and gods and keep a distance" as an example, start from the subtleties, and advance our goals bit by bit.

So Liu Bei's initial plan for the new order of Jian'an was just these few words-respect ghosts and gods and stay away.

"The Jinwen school relies on the theory of prophecy to dominate the government. It does not look at the facts, disasters, or casualties in everything, so it makes a mess of the world's major events and cannot be cleaned up. We scholars of ancient literature must draw a clear line with them.

Therefore, in this matter, we must not follow the rules, so the best way is to imitate Confucius, respect ghosts and gods and keep a distance, in the court, do not talk about prophecy, only talk about facts, not only the best, only the truth , If you have not witnessed everything with your own eyes and have no facts to support it, you cannot judge arbitrarily. "

Liu Bei did not try to promote a comprehensive ideological innovation at the beginning. He planned to start little by little, hold high the banner of Confucius, and deal with the Luoyang government after the downfall of the Jinwen School with the attitude of a patriarch, gradually removing the prophecy from Luoyang The Yang court was cleared out.

The key to this action is not to deny the divine nature of the Son of Heaven prematurely. The sanctified Son of Heaven is the foundation for the establishment of the Eastern Han Empire. Without this sacred nature, the inheritance of the Eastern Han Empire will become a rootless duckweed.

The interests of everyone based on it will also be threatened, and he will be suspected and opposed by everyone.

Therefore, he must carry the banner of Confucius and use the power of Confucius to do something. In this crucial event of ideological change, only the banner of Confucius can be firmly held.

The school of ancient literature cannot object to the great banner of Confucius.

Although they were not very interested in Confucius because of the nature of "Official Rites of Zhou", what they did at the beginning was to bring out the Duke of Zhou to suppress Confucius, but whether "Official Rites of Zhou" was written by Duke Zhou or not, everyone has a steelyard in their minds.

At this time, at that time, what the ancient literature school is best at is "adapting measures to local conditions", that is, flexibility. Therefore, as the leader of the school, Liu Bei wants to do whatever he wants, as long as there is no serious problem, then do it.

Anyway, the development of the school is mainly driven by Liu Bei. If his opinion is rejected, what if he quits?
So this matter was basically settled, and everyone agreed with Liu Bei's opinion, to [correct the fallacies of the Jinwen School], improve the administrative methods of the court, and build a brand-new society of etiquette for the great Han, while focusing on the brand-new Ways of doing things.

This is a big project that requires the concerted efforts of many, many people. Everyone also needs to complete a constitution-like work similar to "Baihu Tongyi", erasing the traces of the modern literature school and re-labeling the ancient literature school. imprint.

Liu Bei also very much needed such a "constitution" to erase the imprint of the holy Eastern Han Empire and reborn a secular Han Empire.

A group of people had a lot of discussions. They had a serious discussion on some of the contents of "Baihu Tongyi", discussed some important political issues, and divided the respective tasks of each school.

On this basis, everyone decided to accept some minor provisions in "Baihu Tongyi".

For example, the matter of sharing a room with a concubine who is over 50 years old, and the children of each family live together from the age of ten and impart some physiological knowledge.

The School of Classical Literature is willing to accept some minor details that need to be restricted by etiquette in family life. They also decide to accept the way some friends communicate with each other, and the way upper and lower officials get along with each other, and they do not object.

Because these contents have indeed involved a lot and formed conventions in many places, and the family of the ancient literature school is not disgusted with these conventions, and the sudden change will have a bad impact, so Liu Bei did not insist.

Then, in terms of court sacrifices, Liu Bei asked the inheritors of "Zhou Guanli" and "Fei Shiyi" to change the way of court sacrifices.

Some rules for offering sacrifices to heaven, gods, and ancestors that were originally formulated based on the family law interpretations of the "Li" and "Yi" of the Modern Literature School need to be re-interpreted by the Ancient Literature School.

Sacrifice is a very important thing. If the influence of Jinwen School cannot be removed from the level of sacrifice, then the victory of Ancient Literature School of Jinwen School cannot be confirmed.

And at the level of sacrifice, Liu Bei asked the ancient literature school to weaken the influence of prophecy and mystery from a theoretical basis as much as possible, to explain the essence of sacrifice from a more realistic perspective, and to always pay attention to the basic concept of "respect ghosts and gods and keep a distance".

In terms of specific operations, Liu Bei decided to reduce the content of "Yi" as much as possible.

Different from "Baihu Tongyi" which focuses more on "Yi", Liu Bei hates these mysterious and mysterious things such as divination and prediction, so he requires more to formulate a pure ritual system based on the content of "Zhou Guanli" and implement it. The central point of ghosts and gods.

Do less talking about things, and focus more on the things themselves.

When it comes to the level of specific rules governed by "Zuo Shi Chun Qiu", Liu Bei's proposition is more explicit, and he even requires the implementation of the principle of "respecting ghosts and gods and keeping them at a distance", and requires that the concept of prophecy and weft should be removed from this link.

"I have marched and fought for more than ten years, and I have never used the power of Chenwei. Maybe Chenwei has some significance, but for military affairs, we cannot rely on external forces, but rely on our own strength."

Liu Bei promoted this basic principle with his own power.

In terms of enlightenment and education in Taixue, Liu Bei requested that the significance of "Poems" and "Books" be more prominent, and that no content that had anything to do with divinity was taught in Taixue.

No advocacy, no research, no contact, no opposition.

These are the four no principles he set for the ancient literature school to govern.

Under the requirements of these four non-principles, everyone can make some small changes appropriately, and that is also a harmless thing.

(End of this chapter)