Song Gexing

Chapter 211 Untitled (The content of this chapter mainly discusses the origin of traditional thought, so it is untitled)
During the era of Li Shunju and Li Xian, the Northern Song Dynasty was not without famous generals, but the civil servants were unwilling to use them, and they could not find civil servants who could take charge of their own affairs, so they preferred to persuade the emperor to reuse eunuchs.

This is the reason why the eunuchs took power and disrupted the government in the late Northern Song Dynasty. Zhao Ji reused more than one Tong Guan, Yang Jian, Liang Shicheng, and Li Yan.

Of the six famous thieves in the Northern Song Dynasty, four were eunuchs. Tong Guan was still capable, but the others were completely rubbish.

Zhao Ji was responsible for this result, but the civil servants of the Northern Song Dynasty were even more responsible. Why did no eunuchs dare to disrupt the government before Shenzong? It was not because the civil servants at that time had integrity.

They also did not prohibit eunuchs from leading the army, but they would not put all the heavy responsibility on eunuchs. When it comes to this, they will scold Wang Anshi again.

Wang Anshi's reform initiated the pattern of party struggle in the Northern Song Dynasty, which made all ministers in danger. In order to protect themselves, they only engaged in intrigues and had no intention of caring about anything else.

The dispute between gentlemen in the Renzong era disappeared. The Qingli New Deal was also a reform, but the losers would not even lose their official positions. They would just be kicked out of the central government and go to local officials, and their levels would not be lowered.

No matter who is in power, they will keep their hands off political opponents, because they know that they only have different political opinions and do not involve loyalty or right or wrong.

Calling each other traitors is just an attack, but they don't regard each other as traitors in their hearts. This is also an important reason why Renzong Dynasty is full of talents.

Because they dared to speak and act, and dared to take responsibility, not only the emperor could tolerate their different opinions, but also their political opponents could tolerate them living freely.

But all this has ceased since Wang Anshi. In the Song Dynasty, no, from that time until the 21st century, China will no longer see disputes between gentlemen.

Anyone with different political views will be punished to death by political opponents, because if you don't kill the other party, the other party will kill you after they change.

Gentlemen and their magnanimity have become a joke. Anyone who is stupid should be a gentleman. Only villains can live a prosperous life.

They shout high-sounding words every day, but behind their backs everyone is doing evil things.

Political clarity created a large number of talents. Su Shi once said that the talents of the Renzong Dynasty were enough for the three generations of the Song Dynasty, and this is indeed the case.

Until the early days of Emperor Huizong of the Song Dynasty, almost all the famous ministers and generals came from the Renzong Dynasty. However, the early Emperor Huizong of the Song Dynasty was not mediocre at all. This is clearly recorded in the history of the Song Dynasty.

Perhaps it was because Song Huizong wanted to give himself some credit. After all, before he succeeded to the throne, Prime Minister Zhang Dun strongly opposed it, saying that he was frivolous and unworthy of a king.

Therefore, when Zhao Ji succeeded to the throne, he not only reused Zhang Dun, but also showed himself to be a close and virtuous minister.Yuan Xiaoren looked like a wise king, but he changed after Xixia surrendered and Liao began to fear the Song Dynasty.

Of course, his change is not the focus of this book. What is said is that until the time when he was the emperor, the ministers and ministers in the court were all trained by the Renzong Dynasty.

Prime Minister Zhang Dun, Privy Councilor Zeng Bu, Councilors Fan Chunren and Su Che, as well as Sima Guang, Lu Dafang, Lu Gongzu, etc. were all Jinshi of the Renzong Dynasty.

In the recorded history of China, there are only two eras in which talents came together. One was the era of contention of various schools of thought in the Spring and Autumn Period, and the other was the Renzong Dynasty of the Song Dynasty.

This did not appear out of thin air, but was determined by the political ecology. In the era of hundreds of schools of thought, Duke Huan of Qi treated virtuous officials and established Jixia Academy, which led to the contention of a hundred schools of thought.

During the reign of Renzong of the Song Dynasty, Confucianism, Buddhism and Taoism were integrated into the Controversy of Gentlemen, and Neo-Confucianism took shape to replace the original Confucianism. The heyday of traditional culture was in these two eras.

As for the dynasties that opened up new territories, they are not considered to have produced a large number of talents, because no thinkers appeared, and if there were, they were rare, and his ideas could not become the genes of the nation.There was Wang Yangming in the 600th year of the Ming and Qing Dynasties, but Wang Yangming's thought was called Lu Wang Xin Xue, and he inherited the thought of Lu Jiuyuan, which was also a school of Neo-Confucianism.

Lu Jiuyuan was a person from the Southern Song Dynasty. Later generations debated a lot about which school of thought he inherited. However, the most supported one is that he inherited the thoughts of Cheng Hao.

In other words, the source of Xinxue is also Cheng-Zhu Neo-Confucianism. No, it should be said to be Chengmen, because the ideas of Cheng Yi and Cheng Hao are still slightly different, and Zhu Xi inherited Cheng Yi.

Lu Jiuyuan was a contemporary of Zhu Xi, and Zhu Xi was nine years younger. He had two famous debates with Zhu Xi in his life, and no one could convince the other.

The first time was the Ehu meeting in the second year of Chunxi's reign, and the second time was the Nankang meeting in the eighth year of Chunxi's reign. After that, the two did not argue face to face again, but there was another debate across the distance.

That is the different views on Wuji and Taiji, and this time the two people's views represent the fundamental central thoughts of Cheng-Zhu Neo-Confucianism and Xinxue.

Zhu Xi believed that philosophy is a combination of metaphysics and metaphysics, while Lu Jiuyuan believed that philosophy should be usable on a daily basis, that is, practice is the only criterion for testing truth.

Therefore, there is actually no distinction between Cheng-Zhu Neo-Confucianism and Lu Wang Xin-Xue. They are just different in ideology. As for the Neo-Confucianism that imprisoned people's thoughts in the Manchu and Qing Dynasties, it is actually contrary to the ideas of Cheng-Zhu Neo-Confucianism.

It's just that the superiors took advantage of the flaws in Cheng-Zhu Neo-Confucianism and expanded it as a tool to fool the people. The Ming Dynasty also respected Cheng-Zhu Neo-Confucianism, so why didn't it imprison the people's thoughts.

To put it bluntly, the Ming Dynasty used the real Cheng-Zhu Neo-Confucianism, and any modifications were minor changes, but the Manchu and Qing Dynasties changed it beyond recognition.

Why do you say this? Because Er Cheng's thought is actually to respect Mencius. Mencius always put the people first and believed that the people were first, the country was second, and the king was second.

But look at what later generations said about Cheng-Zhu Neo-Confucianism. Is this what it looks like?Even kings, ministers, fathers and sons have been interpreted in a distorted way, let alone the Three Cardinal Principles and the Five Constant Rules.

The meaning of "junjunchenchen" means that the king must fulfill his responsibilities as a king before he can ask his ministers to fulfill their responsibilities. The same meaning applies to father, father and son.

This kind of mutual responsibility and complementary thinking is naturally not liked by the rulers. Zhu Yuanzhang hated Mencius very much, and even threw Mencius out of the Confucian Temple.

But later, Lao Zhu wanted to flaunt himself as a descendant of Zhu Xi and use Zhu Xi's Neo-Confucianism as his Chinese culture, so he had to shyly invite Mencius into the Confucius Temple.

Therefore, the people-centered thought was completely deleted during the Manchu era, and the Cheng-Zhu Neo-Confucianism that later generations cursed was actually not its original appearance.

After the Ming Dynasty deleted part of it, it aroused opposition from scholar-bureaucrats, and Lao Zhu's family had to stop. After all, he still wanted to lose face as a Han.

On the 24th of the twelfth lunar month in the first year of Xining, Zhao Fang, who had just gone on annual leave, finally saw the beauties that Dali paid tribute to. In fact, these people had already entered the palace, but they had been practicing etiquette and did not let him see them.

One of the three beauties is from the Gao family, one is from the Duan family, and the last one is from the Baiyi clan.

The Baiyi people are one of the ancient names of the Dai people. They were called the Baiyi people in the Ming Dynasty, but now in the Song Dynasty, there is no such name as the Baiyi people.

(End of this chapter)