Xinshun 1730

Chapter 1117 Inheritance
Zhao Liben walked quickly along the small road of the township community, not in the mood to see the people working in the fields, because he wanted to see his family early and know whether his wife and children were okay.

But even though he was walking so fast, he finally stopped in front of a hut where the sound of reading was heard loudly.

There are a few very simple thatched huts, but they have glass windows that are relatively rare or expensive compared to this place, perhaps to allow the children inside to have a brighter light when they are reading.

The sound of children reading kept coming from inside, and Zhao Liben couldn't understand what to read, but he stopped and listened for a while.

"If my child is still alive, maybe he can study in it?"

Thinking of this, he looked at the hut a few more times, as if he wanted to distinguish the voice of his own child from the babbling sounds of reading.Although, he himself forgot, when he ran away because of Liu Yu's enclosure policy, what was the sound of his children.

In front of the hut, there are two very simple small wooden gatehouses. Although simple, they look like academies in temperament.

There are two couplets written on it. Basically, Zhao Liben doesn't recognize all the characters.

The front row is a pair with a horizontal batch.

The horizontal batch is just two words.

【Tong Confucianism】.

The upper line is:
[Imperial government affairs, what the world can't do, everyone in my family can do it]

The next link is:
[Dangerous and difficult, the world dare not do it, everyone in my family will do it]

And on the simple gatehouse and archway inside, there is a school's purpose of entering the world without horizontal inscriptions, which is not a couplet.

【However, if you enter school with the book in hand, you will be a reincarnation, not just to be a reincarnation】

[And go forward bravely, change the world with me, not change me with the world]

Zhao Liben didn't recognize the words on it.

In fact, even if he recognizes that if he has not studied Confucianism systematically, at least he has reached the level of being able to pass the examination, he still cannot understand that these two couplets are in the same place as the ballad he just heard at the entrance of the village. What a strange thing it is to exist together.

Inner sage, outer king.

Inner sanctification, utilitarian learning.

Things that can obviously hit brains are weird and harmonious here.

Because, the group of people who want to "understand Confucianism", want to do things that the world can't do, and let the world dare not let them go, their goal is to turn millions of students in the world into "understanding Confucianism". "scholar".

However, preaching with songs, taking root in the countryside to spread the morality of the Six Commandments, and even foolish men and women can become holy, the goal is "the people".

Of course, the more realistic compromise and helplessness is because the 24 mu of land was jointly funded by people from the two universities.

After Jiangsu's reform, this also involved a very "vulgar" and "copper smell" property rights issue.

The real issue of property rights lies here, and no one can drive the other party away.

If someone like Quan Zheshen, who has received a systematic Confucian education, came to the village, saw this scene, and then saw these two couplets, he could see the weirdness in it.

I can also understand the attitude of the Yan Li school of people towards Liu Yu.His attitude is simply included in the two words "Tongru".

Mastering Confucianism is a kind of vision, and it is the vision of cultivating the "scholar" class with all-round development of morality, intelligence, physique, art, labor, astronomy, geography, military law and agriculture.

Understanding Confucianism can also be read in reverse at the same time, which means that the knowledge related to people's livelihood in the world can be regarded as the common knowledge of Confucianism.

The "scholar", or "true Confucianism" in Yan Yuan's view, is to "live for a day, and serve the people for a day".

And the "virtue" he thinks depends on skills, can be called "virtue" only if you have the ability to intimidate the enemy, accomplish things with skill, benefit the people, and make contributions.

It is still the set of utilitarian learning, you have to do things and get results.

This is the key part of the dispute between Zhu Xi and Chen Liang, and it is also the key that makes the debate between the last two people unable to proceed:
[Brother looked at what Han Gaodi Tang Taizong did and observed his heart, is it really out of Liye?Out of righteousness?Out of righteousness?Out of evil?If it can be used to establish a country and be handed down for a long time, it is said that it has obtained the righteousness of heaven, and this is judged by success or failure]

Chen Liang actually understood what Zhu Xi meant.

Since then, the Central Plains have crushed the surrounding areas.But when the two were arguing, Jingkang was already ashamed.

If one day, a country is established without Confucianism, it has been handed down for a long time, martial arts are extremely prosperous, and even the people may temporarily become slaves, then can it be said that he is righteous?Is it necessary to judge right from wrong by success or failure?
What’s more, if utilitarianism continues to develop, in the future, a group of people who study usage, Taoism, Mohism, soldiers, tyrants, etc., or even don’t use Confucianism at all, will win the world and the people will live and work in peace and contentment. Confucianism is over.

That's why Zhu Xi said at the beginning that we should guard against Lu Wang's mentality, but mainly against utilitarianism.

Zhu Zixue could prosper in the Mongolian Yuan Dynasty and the Manchu Qing Dynasty, and it could prosper in Korea, Ryukyu, and Japan.

But if utilitarianism really rises, Confucianism may still exist, but its status will definitely decline, because other schools seem to be better at such things as making meritorious service, serving the people, taking profits, and fighting wars.

Now it is Dashun, so what "Shunzu" did and observed his heart, did it come from Liye?Out of righteousness?Out of righteousness?Out of evil?
Judging right from wrong by success or failure, in the case of "success", it is naturally easy to accept because there are no sequelae.

Unlike when Zhu and Chen debated, success was very slim;At that time, it was absolutely impossible to judge right from wrong by success or failure.

If the Northern Expedition fails and the Jinren wins the world, and even passed down to the world for a long time, does it mean that he has obtained the righteousness of heaven?When the time comes, will you, Chen Liang, be able to bear this responsibility?If you continue to deduce this set of martial arts, doesn’t it mean that whoever is stronger is more orthodox?If it is the Han and Tang Dynasties, I might support you.The problem is that Hangzhou is now called Bianzhou, how can I support you?Stop arguing, you understand and I understand, so far, if you write again, I will not reply.

Now, it is absolutely possible to judge right from wrong by success or failure.

A piece of stone, or the success or failure of Jing Xiang's counterattack, determines whether utilitarianism can be revived.

Dashun's Li family shyly relied on Li Tang's propaganda, which decided which way the orthodoxy would adopt.

This eventually led to Dai Zhen's vaguely mentioned "needs of human beings" in the book "Based on food as a metaphor for time change", which determines who is the right learner.Since the emperor needs it, don't the people need it?
This has opened the gap to deconstruct the sanctity of Confucianism.

But before that, the idea of ​​"Tong Confucianism" of the Yan-Li School actually expressed its own position on the issue of Dashun's insinuation of "Guan Zhong", and established its own position.

This is the definition of the concept of "sage" by the Yan-Li School, that is, a person who understands Confucianism is a sage.The all-round development of morality, intelligence, physique, art and labor is a saint.

Saints can be chased.Just like Dashun believes that the three generations can be chased, as long as they pass the "examination".

As the saying goes [scholars, those who learn to be saints are also.Everyone should know that I can do it even if I am a saint.If you can't be a saint, if you don't dare to be a saint, you have no ambition! 】

This, the problem is not too big.

It is mainly a practical issue.

The sage is "understanding Confucianism".

But ordinary people, ordinary people, what should they do if they can't "understand Confucianism"?

One school of thought believes that morality should be cultivated.

One school of thought believes that when a foolish man and a woman become enlightened, they become holy, and the holy way is in daily use.

The Yan-Li School believes that mastering Confucianism is the highest level, and under mastering Confucianism, Confucian students are divided into grades A, B, C, and D according to their levels.

The key lies in "art", not to say that virtue is not valued, but "morality" needs to be reflected in merit, and art is the foundation of merit.

If you can, then you do Confucianism.

If you can't pass it, you can choose one of dozens of majors.

If you can't even master a subject independently, it's okay, it's like a wedding and funeral.Do you think that at the same time, you will learn red and white things and don’t understand them?
In the same way, cast iron, you can't cast iron by yourself.It's okay, you learn to turn sand, Zhang San learns to make models, Li Si learns to anneal, Wang Wu learns to blow wind...

As long as what you learn can benefit the common people, you are considered a Confucian.

Then, "Guan Zhong" is no longer a question of benevolence.

But although Guan Zhong did not "understand Confucianism", he could be counted as a first-class Confucian; Wang Anshi certainly did not "understand Confucianism" by using the technique of applying business, but he could also be regarded as a first-class Confucian.

Although Duke Xingguo did not understand the classics, he was far away from learning Confucianism, and he had problems with his moral conduct, but there was no problem with being a "second-class Confucianist".

And this is a big problem.

In fact, as early as the founding of Dashun, the ideas of the Yan Li School had already been criticized by many people.

This is a problem with the philosophical logic of Confucianism itself. The Yan-Li school of thought, according to the logic of Confucianism, is actually doing useless work.

And, there is a proper noun.

It is called "the investigation of things is for the sake of investigation of things".

However, according to the orthodox philosophy of Confucianism, the purpose of studying things is to learn from things.

It needs to be corroborated with Confucian classics.Otherwise, you are not Confucianism at all, and you are actually studying things to gain knowledge, but studying things for the sake of studying things.

Just like mathematics, if the purpose of studying mathematics is to study mathematics, then mathematics is no longer the "number" in the six arts, this is the study of things for the sake of study of things.

And Yan Yuan himself also said that learning to practice economics is also a profession of Confucianism.Abandoning the basic business of economics, but opening and shutting the scriptures, the Confucianism of the Song and Ming Dynasties is not the Confucianism of the Tang and Yu Dynasties.

A little reading of the scriptures is enough, the key is to understand the true meaning of Confucianism in practice.

Therefore, Yan Li School, from the day of birth, has the root cause of disease.

Or, risking the disapproval of the world, saying that you are not Confucianism and don't use the Confucianism system.Then, if you admit that you are not Confucianism, then you will not be in the dilemma of "the investigation of things is for the sake of investigating things".

Or, if you have to say that you are a "true Confucianist" and others are fake Confucianists, don't blame others for saying that your school is "searching things for the purpose of studying things, not for the sake of knowledge at all."

In fact, from the perspective of a bystander, the philosophy of the Yan-Li School is indeed problematic.

Practice, emphasis on art, how can you stand out?How can these knowledge be verified from the classics?

This is also the reason for the rise of the textual research initiated by Gu Yanwu, and it will eventually return to the "Bible".

In the final analysis, the question remains, what exactly is Confucianism?

Is it, as Yan Yuan said, for the sake of "living for a day, and serving the people for a day", is it for practicing the economy?
Obviously not, this is an obvious heresy idea, how can it be called Confucianism?

Since it is not, then if you do not reflect the classics when you study things, isn’t that the study of things for the sake of study of things?
Just like how to evaluate Liu Yu at this time, Zhang Boxing, a great Confucian of the same age as Yan Yuan, predicted it.

It is said that your knowledge of Yan Xizhai is bullying and killing.

According to what you said, if a person is not benevolent, unrighteous, loyal or filial, he takes the knowledge of the six arts, agriculture, military, business, and astronomy every day, from morning to evening.The world criticizes him, but he doesn't stop, saying: I study things, this is the way to get started with the university.

Is there any reason?

Isn't this bullshit?You study arithmetic, astronomy, agriculture, military, industry and commerce, and the six arts. You are a fart Confucian scholar. You have even missed the door of the university. How can you be considered a Confucian scholar?
The conclusion of studying things to gain knowledge must be derived from Confucian classics, and must be confirmed with the textual research of Confucian classics, otherwise it will be groundless.

As far as your school is concerned, if you continue to practice it, you will definitely go to heresy, and it will be a "disaster for the world".

(End of this chapter)