Seeing everyone looking at him with a confused expression, Xu Ping said, "I have been a Jinshi. Since I entered the officialdom and then to the Sansi. What I do for an official is to do practical things, and what I do is to summarize the main points. You may focus on reasoning, but I can't explain clearly whether reasoning is the rule. You can read the blog and know more about other people's ways of doing things. "

Everyone nodded, knowing that this was Xu Ping's way of doing things, in the Sansi and in the military. Try to explain things clearly in the simplest way and figure out the clues in order to find a suitable countermeasure. Confucian scholars are indeed not used to doing this because they have to quote widely, and invented by themselves, this method of reasoning is inconsistent with them.

Xu Ping also said: "You talk about the principles of heaven and human desires, distinguish the nature of human beings, describe benevolence, righteousness and morality, and explore the source of chaos. People are born between heaven and earth, based on the customs of the earth, and must be influenced by the principles of heaven, but not everything is determined by the principles of heaven. Many things are still thought and done by people themselves to form a form of things. Therefore, it is said that the principles of heaven are in human desires. To talk about human things, we should still look at people themselves."

Zhang Zai nodded and turned to the people around him and said, "What the Protectorate said is Liu Hedong's theory."

Xu Ping thought to himself that in the context of the society's praise of Han Yu, he liked to read Liu Zongyuan's articles. At first, he thought he didn't like to search for chapters and sentences like these Confucian scholars, so he liked to read Liu Zongyuan's sketches. It was not until recently that his thoughts began to take shape that he realized that it was a subconscious reaction.

Later generations called the eight people from these two hundred years together, called the "Eight Great Masters of the Tang and Song Dynasties", among which Han Yu and Liu Zongyuan were Han Yu and Liu Zongyuan. After learning this in the previous life, they always thought that these eight writers had the best written articles. Now that they figured it out, they knew that this was not divided in this way. The "Eight Great Masters" is a division of cultural and political stances, followed by literary achievements. These eight people are the core part of the later Song Dynasty. They established a cultural tradition and thus tried to establish a political system.

Han Yuzu pursued Mencius, hoping to rebuild the Confucian Taoist tradition and say that the people value the king and neglect the king. This was the mainstream of the Song Dynasty. Liu Zongyuan separated the laws of heaven from the world's politics. The laws of heaven and chaos in the world are no longer united, and chaos in the world are the affairs of human affairs. The view from this is that "the world is the public, not the eternal sacrifice of a single surname". The world is the world of the world, not the world of any family. This is the source and theoretical basis of "the rise and fall of the world is responsible for the rise and fall of the world". Because without the blessing of the laws of heaven, the emperor's inheritance on the world will lose its sacred nature, and their orthodoxy is only about governance or chaos.

Xu Ping's impression of his previous life always believed that the ancient Chinese autocratic culture was deeply rooted and unshakable. There was no gene for freedom and democracy in traditional Chinese culture. Therefore, he was an official in the court and was always trembling. Even if he had a very close relationship with Zhao Zhen, he did not dare to have any grasp of the slightest. Now he figured it out, as long as he knew the name "Eight Great Masters of Tang and Song Dynasties", he knew that it was not the case. Han and Liu were the most important genes of Song Dynasty culture. Liu Zongyuan's thoughts profoundly influenced the culture and politics of the Song Dynasty people. Many political phenomena and systems in history can be found from here.

With the advancement movement of Mencius, Han Yu retained a name even if his thoughts were tampered with and his articles were deleted in later generations. Liu Zongyuan was not so lucky. His thoughts were basically flash in the pan in the Song Dynasty. At that time, Liu Zongyuan was a person who was more radical than Han Yu and fought harder against the traditions of the old culture and suffered more setbacks.

Based on the knowledge Xu Ping learned from his previous life, will the implementation of the system of empty monarchy and even constitutional monarchy be the subject of thousands of people and no one recognizes it? No. This is the mainstream of culture in this era. From Fan Zhongyan's comment on Kou Zhun as "the emperor is loyal to the emperor", we can know what scholars at this time thought. The emperors after Zhenzong were not under this cultural pressure, so they would have such a high conscious attitude to give power to literati and doctors.

The political system of later generations is not whether it will be accepted by this era, but that it may be unacceptable to the local environment. Without considering cultural traditions and political reality, it will eventually be in vain. Human development has its original trajectory. The system grafted out of thin air cannot produce beautiful flowers, nor can it bear delicious fruits. The emergence of the distinction between Chinese and foreigners in the Song Dynasty emerged again, which was a reflection on the inclusiveness of the Tang Dynasty and preferential treatment of foreign politics, and realized that the path of picking up both Han and Xianbei culture and systems was not easy. The historical fact is that even one Xianbei culture has not been digested well for nearly a thousand years, and it is really difficult to digest another.

The road must be walked out of one's own people, otherwise you will find that it is a false road in the end.

The biggest obstacle to Xu Ping's transformation of thought is that his previous life's transformation of Chinese culture was different from the value orientation of this era. What Xu Ping learned in his previous life was that under such a background, China was not only defeated by foreigners in war, but also in all aspects of politics, culture, science, technology, and thought. Moreover, in this huge impact, he finally maintained his independence, and had a part of his initiative in learning, which was to actively absorb it. Therefore, his tradition of understanding history was manifested in the criticism and deconstruction of ancient history, completely overturning, and facilitated the absorption of new knowledge. Any shortcomings in the ancient Chinese historical tradition were doubled, and those that were consistent with the tradition of that era were not mentioned as much as possible. It was manifested in the fact that China could not develop scientific and technological

It is impossible to industrialize, and it is impossible to develop progressive civilization. It is inevitable to move towards decay and backwardness. The expression of history is manifested as exaggerating the advanced nature of the culture brought by foreign races and belittles the backwardness of their own culture. All development is because foreign races have fresh blood, and the root of backwardness lies in the conservatism of their own culture. The Han culture is expressed in literature, which exaggerates the invasion of the Xianbei brought the gene of martial arts, while the disadvantage of foreign wars is that civil officials suppress military generals, and science and technology cannot develop because the imperial examination guides all smart people to study, and literati look down on craftsmen. In short, the cultural tradition itself is the original sin. As long as you defeat all this, people feel ashamed when you mention it, so that new culture and systems can be introduced.

All history is contemporary history, not to say that history is compiled, history is history, it is there. And how to tell this history is valuable. The same historical fact can be interpreted with a completely opposite meaning, and it only depends on what kind of history contemporary people need.

Xu Ping is in the opposite of his previous life. The foreign genes of Central Plains culture were forcibly poured in. The troubled times of the Five Dynasties show that it would not work if it continues, and it is manifested as a kind of picking and eliminating foreign cultures.

Communication and mutual learning between nations is necessary. Being good at learning is a virtue, and being self-confidence will not bring any good results. The Han people are deeply influenced by the surrounding foreign races, and even speaking will change greatly in hundreds of years. This is a virtue of learning, and it is understandable.

Communication and learning are a contradiction with maintaining tradition. The contradiction develops and changes. When learning urgently, it is manifested as suppression of maintaining traditions, which is an advanced revolution against conservatives. As the contradiction develops, learning and maintaining traditions will change, revolutions will become reactionary, and reactionary will become revolutionary. This is a necessity. Only when this transformation occurs means that you have really learned something and your own traditions have rejuvenated in your learning.

The young people sitting in front of Xu Ping now want to give a little effort to rejuvenate their culture. Many of them have left their names in history. Their rejuvenation of the Taoist tradition is not to exclusion, but to reflect on the history of the previous few hundred years and seek to rejuvenate their culture.

As a great master in the Confucian revival movement after the Middle Tang Dynasty, Liu Zongyuan's academic level was unquestionable. Xu Ping followed his steps to express his views so that the scholars of this era would better accept it.

After looking at everyone, Xu Ping said again: "The world's chaos is based on people, and it is not externalized by heaven. It is based on people that it can be closer to heaven. Therefore, Confucius talks about most benevolence, and Mencius talks about most are righteousness. Benevolence and righteousness are the foundation of the world."

"What is benevolence? This word is very clear, it is two people. Taoism talks about yin and yang, and all the world is in the way of yin and yang. There are two, you and me, the king and the ministers, the father and son, the husband and wife, the country and the people, the world and the people, all of them are in it. The Master said that my way is consistent, and loyalty and forgiveness are just. The word benevolence is to face each other, and the way to get along with each other is loyalty and forgiveness. The minister serves the king and treats the ministers with forgiveness. The people are loyal to the country, and the country and the people are forgiving. The husband and wife, filial piety and brothers, and everything in the world is all in the word benevolence and the way to be loyal and forgiveness."

"Ren are two people, so what is righteousness? Two people are three people, and righteousness is three people. You, me, he, the court, the people, the people, the nations, ancestors, fathers, grandsons, husbands, wives, and sons, have three, and righteousness is. Benevolence is called loyalty and forgiveness. How to say righteousness? Unfortunately, for the past two thousand years, the word righteousness has not been clearly explained. But no matter how it is said, righteousness is based on benevolence. Why can't it be explained clearly? Because there are three people, the loyalty and forgiveness between you and me may be contrary to the loyalty and forgiveness between you and him. How to discuss it? If students are determined to study, they can work hard on it, as if they are seeking the laws of nature and studying human nature."

"The number of numbers reaches three is extreme. Even if there are many people, they can be divided into three subjects. They will never encounter any more things that cannot be obtained by seeking righteousness by benevolence. Therefore, the way of the world is the greatest and the most difficult is also the righteousness. The word benevolence and righteousness includes everything in the world."

Benevolence, righteousness and morality ultimately describe the way people get along with each other in the world. In terms of contradiction, two people form a pair of contradictions, and one pair of contradictions is a simple contradiction, so Confucius can express it with the words "loyalty and forgiveness". However, three people have changed from simple contradictions to complex contradictions, and it is difficult to explain it clearly in one sentence.

The third is complex contradiction, so no matter how many people have a relationship, they can be broken down into three, and there will be no essential difference. Three produces all things, and things have reached the point of three, and everything has already included all things in the world, and everything can be generated by the complex contradiction of three. One births two, because there is no two, there is no one, and there is no two equals nothing, one is not one. Two produces three, which is a pair of contradictions that can be called two, and there is an internal connection and must develop, otherwise it is not enough to be called two. When a husband and wife give birth to children, the positive electrons and negative electrons collide and annihilate, three will inevitably be born. When there is three in this world, it can be transformed into a colorful universe.

The Han Dynasty respected Confucianism alone, abolished all schools of thought, and used the Confucian system of benevolence and righteousness. However, in order to maintain imperial power, the five virtues of the Yin-Yang family were introduced, and the destiny was introduced. The revival of Confucianism from the Tang Dynasty to the Song Dynasty was fundamentally stripped of the destiny from the system. Because the Northern Dynasties were regarded as the formality, the irony of the theory of destiny was too great, so a retro appearance appeared. The destiny of the destiny was stripped of the destiny from the people, and the Confucianism of Song Dynasty chose to find answers to people and replace the destiny of the previous destiny with human nature, so that the theory of temperament occupied an important position in various theories. The door that Xu Ping opened for these young people was to prevent them from exploring human nature, but to focus their thoughts on the relationship between people and contradictions.
Chapter completed!