New Shun 1730

Historically, after Yan Yuan's death, Li Kuan, Cheng Tingzuo, etc. helped Yan Yuan wipe his butt and fix the loopholes almost throughout the process.

Because in fact, both Li Kuan and Cheng Tingzuo understood the huge philosophical dilemmas and logical loopholes of Yan Yuan as a Confucian school.

Li Kuan is busy repairing the statement that "practice brings true knowledge", which is obviously not a Confucian system.

Cheng Tingzuo used a more clever method of "abstract affirmation and concrete negation". He was no longer as "bad-mouthed" as Yan Yuan, who criticized various schools. Instead, he affirmed the "sage's learning" in the abstract and said "the learning of the sage" in the concrete. The learning of a sage is like the sun and the moon. How can the learning of a sage be surpassed by future generations? The learning of a sage is interpreted by future generations as if he could see the path around the sky with one glance."

Why did Cheng Tingzuo choose this approach of abstract affirmation and concrete negation?

Because before Yan Yuan died, the last words he left to his disciples were very meaningful.

[Everything in the world can be done! If you wait, you should accumulate knowledge and wait for use. 】

Finally, when it came to Cheng Tingzuo, Li Kuan's eldest disciple, the astronomer Liu Xiangkui, was arrested at Cheng Tingzuo's home for hiding forbidden books, leaving a deep psychological shadow on Cheng Tingzuo.

However, once one chooses to compromise, this kind of knowledge, which is already too heretical, will eventually turn into another kind of Haoshou Qiongjing that abandons Song Confucianism but respects Han Classics.

In the end, as Liang Qichao said, "those who work too hard and imitate ink will have few successors. It will not last long, and then they will die out."

And in the last trace of the popular world, that is, in "The Scholars", Wu Jingzi wrote in memory of these two friends the story of Lu Xinhou collecting forbidden books and Zhuang Shaoguang lamenting that "I can't do it", resigning from the title and returning to his hometown.

However, at this moment, the changes after Jiugong Mountain have allowed this school to survive here and gradually expand its influence.

Because, originally in history, the great Confucian Zhang Boxing said that Yan Yuan's system was the standard work theory, which Zhu Zi considered the most heretical knowledge. Moreover, he asserted that Yan Yuan's intellectual logic "should be followed by Chen Tongfu first, followed by Wang Anshi, all of which are ways to bring trouble to the world."

The theoretical official ideology and legal orthodoxy of Dashun use exactly Chen Tongfu’s orthodoxy theory.

The core force of Dashun, the Liangjiazi group, the official name of the school is Wang Anshi's Sanshefa.

Although, it is true that with the development of textual criticism, Mao Qiling and Li Kuan used textual criticism as evidence in their debate to say that "The Rites of Zhou" was not a true scripture but a fake book. This still gave Yan Li who wanted to do business and reform the system The school of thought gave a knowing blow.

But in the end, it was not the same as in the original history. In order to rectify the name of the school, Li Kuan himself devoted himself to textual criticism, hoping to find evidence to support the school in the classics. The school was eventually annihilated in the resurgent Han Classics.

Zhao Liben, who was illiterate at this time, heard the sound of children reading in the school and had no idea what these children were reading.

In fact, what he was reading inside was a "brainwashing" book from their school of thought.

It is their school's own "Three Character Classic".

Of course you have to study the original Three Character Classic. After all, it is really well written and is the best for enlightenment.

But their own school, or the "Three Character Classic of Practical Learning" that implements their school's educational philosophy, is also teaching.

Perhaps, they feel that some things must be taught from childhood.

The ancient sages taught people. If there is a Dharma, it should be respected forever.

At the age of eight, he entered primary school. Learn small arts and perform small tasks.

When entering and exiting, and impromptu. You will have to wait for a long time, never give up.

In the ninth year, he taught arithmetic. At the age of ten, he stayed in the outer room.

Learn calligraphy and practice child etiquette. It is appropriate to be simple and understanding.

And sweep, and respond. The etiquette is rough, advance and retreat cautiously.

Thirteen years later, he studied music and composition. Praise poetry and dance with spoons.

At the age of fifteen, he entered university. Practice great rituals and perform important duties.

The purpose of learning lies in Mingde. Be close to the people and behave well.

Diligent and timely skills, dance like heirs. Learn the Five Shootings and the Five Controls.

Twenty crowns, beginning with fur and silk. Learn the five etiquettes, filial piety and respect.

Dancing in the Great Summer brings great learning. The virtue of animals is nothing but ethics.

When you are thirty, you should be a man. The more you learn, the more you learn. There is no fixed formula.

Sun friends, it depends on your ambition. Great and small, at this time.

At the age of forty, he began to serve as an official. When thinking and making plans, the road progresses and stops.

Fifty or sixty, living in the official system. At the age of seventy, he became an official.

This school of learning originated from Tang and Yu. The three things are harmonious and the six mansions are repaired.

The six houses are called water and fire. Metal and wood, earth and grain.

…

…

Correct this virtue and make use of it. To cherish this life, three things are important.

Zhou Zuzhi said that there are three things. Teach all people not to brush.

One or six virtues, wisdom, benevolence and sage. Righteousness and harmony, self-reflection and chanting.

One and six arts, ritual music and shooting. The number of royal books is suitable for each use.

Confucius followed, and all the sages followed. Or rituals and music, or farmers and soldiers.

Zi Yayan, poetry and etiquette. The way of nature and heaven cannot be heard.

Writing and conduct, loyalty and trust. It is the four ends, each one is sincere.

All of this is indeed supported.

Contain scriptures and teach people to prosper.

Why so far, but chapters and sentences?

When it comes to practical learning, there is no business.

I would like to reveal this as a form.

Those who are determined, work hard!

In fact, it is very simple. The core of this set of things is to use the "Six Arts after Demonic Reform" as the basis for rebuilding Confucianism.

Based on art.

Although the logical and philosophical dilemmas of their school have never been resolved.

Although, the problem of how one can gain access to the Great Dao by learning the Six Arts has indeed not been solved.

But in the end, they chose to "wait for future generations" and believe that the wisdom of future generations can solve these things. They must learn practical knowledge and emphasize practice without being expelled from Confucianism.

The purpose of running the school is still the six virtues and the six practices, which are all included in the six arts.

Through education from an early age, teaching children the revised Three Character Classic, and under the premise that the upper-level construction cannot be solved temporarily, the idea of ​​"learning skills and practical learning is the right way" is instilled in children.

But in fact, what destroyed the Dashun at this time was precisely their idea of ​​attaching importance to practical learning.

Because Liu Yu is a typical example, which proves Zhang Boxing's inference: those who do not study classics and do not correct their hearts, no matter how much they learn the six arts, it is impossible for them to understand the way of the saints from the skills.

Even if the six arts are narrowed down, Liu Yu has fought, planted cotton, and done mathematics, which accounts for at least three of the six arts, right? Then why didn't he understand the way of the saints? You can't say that he is a Confucian scholar, right?

Originally, Zhang Boxing's inference was just a mouthful of pleasure. After all, you can't say that Yan Yuan and Li Zhen are not Confucian scholars, right? Although they are a bit heretical, whether they are studying classics or classics, they are always worthy of the title of great Confucian scholars.

Similar to Wang Anshi, although in the eyes of the great Confucian scholars, he took the wrong path, but he can't be expelled from the Confucian community, right?

Before, the Yan-Li school could say, you see, the people in our school are following the path of the Six Arts and practicing to follow the saints, and we, the practical school, have proved that our ideas are correct.

Now the Yan-Li school is in a more difficult situation.

The new school, a group of people studying agriculture, mathematics, gun shooting, artillery, navigation, and astronomy. However, the problem is that this group of people studying practical studies did not achieve enlightenment from the Six Arts.

This is obvious.

According to Yan Yuan, those who are proficient in one of the Six Arts are considered Confucian scholars; those who read the scriptures are not worthy of being called Confucian scholars, but only literati.

Well then.

Those who study mathematics and artillery are very proficient in one of the Six Arts, but they can only recite excerpts from the Analects. Are they Confucian scholars?

And those who can recite the Analects and Mencius are not Confucian scholars, but literati?

Does this make sense?

What is a Confucian scholar, is it your definition? Are you Confucius, Mencius, or Zhu Xi? What do you think you are?

So those of us who have been reciting classics since childhood are not even Confucian scholars?

On the contrary, those who can't recite a few sentences of classics and talk about geometry and arithmetic are Confucian scholars?

This is the dispute over "orthodoxy".

Or it can be said to be a dispute over discourse power.

If the Yanli School is orthodox, they can naturally define what is considered a Confucian scholar and what is not a Confucian scholar but a literati.

But the problem is that they are not orthodox.

The orthodox knowledge established by the Dashun government also has a big problem, that is, it can never complete the closed loop within the framework of Confucianism and is not a system.

In fact, there is basically no real orthodox knowledge in Dashun.

And Zhu Xi's assertion at the beginning was really correct. If you engage in practical studies, you will definitely get confused in the end.

Ye Shi finally chose "Xin Er Xia", to restrain yourself and return to rituals, with the system in the first place. Even if it is done like this, it still cannot be closed.

Not to mention the many problems now.

The rise of textual research has triggered a trend of textual research. A bunch of pseudo-books have made many academic disciplines stand up today, but tomorrow they will be criticized as things derived from pseudo-books and heresies.

The issue of Guan Zhong, who was "alluded" to the famous school of thought by Dashun, has already caused a stir.

Now the Yanli School does not talk about whether Guan Zhong is benevolent or not, but directly recognizes Liu Yu as "although he is far inferior to the great sage of Confucianism, he is still a second-class Confucian scholar, or a middle-class scholar".

In addition, Liu Yu and others are about to leave Jiangsu, and the emperor is about to make his last southern tour to the reformed Jiangsu, and will bring Liu Yu and others back to the capital, so it is inevitable that there will be trouble.

The current dilemma of their school is really too big.

There are too many things to think about.

There are too many things to solve.

But there is actually no solution within the rut.

Even the set of things they proposed themselves was completely made unconsistent by Liu Yu and his group of people who were engaged in new and practical learning - a group of people who were proficient in the six arts did not even have the qualifications for the imperial examinations, and were purely marginalized people in society. They were either in factories or colonies, in the army or on farms. There was really no sign that they had gained the knowledge of sages through the practice of the six arts.

In short, although it was different from the original history, it seemed that extinction was inevitable.