Chapter 595 No advocacy, no research, no contact, no opposition
After the "White Tiger Tongyi" was compiled, it was actually equivalent to the constitution of the Eastern Han Dynasty's Holy Empire.
It emphasizes many times 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. As the "Son of Heaven", the emperor naturally has all the legitimate authority to govern and administer on behalf of Heaven.
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To question the Emperor is to question God, and to question God is the most serious political incorrectness of this era.
The ruling group of the Eastern Han Dynasty, which relied on the theory of prophecy, not only needed the theory of prophecy to prove their legitimacy, but at the same time, they themselves believed deeply in the theory of prophecy.
Liu Xiu vigorously supported the theory of Chenwei, and even made it stand on a foothold with the modern classics and ancient classics. By the time of Emperor Zhang of the Han Dynasty, the modern classics and the Chenwei theory were directly integrated into one.
If Dong Zhongshu ushered in the beginning of the theology of Confucianism, then the White Tiger Temple Conference represented the final formation of the theology of Confucianism. The Son of Heaven, who was appointed by Heaven, ruled the common people on behalf of Heaven and had the highest right to interpret all things.
Under this, with the deified version of the Three Cardinal Principles and the Five Constant Rules - the "Three Cardinal Principles and the Six Disciplines" - as the core, a feudal patriarchal hierarchy centered on the 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 local governments, from the royal family to private farmers, a strict network of relationships was compiled, which covered the entire Eastern Han society and placed everything under "heaven".
Under the supervision and control of "Heaven".
Therefore, starting from Emperor Zhang of the Han Dynasty, the Eastern Han Dynasty regime was a regime with a theological nature. The imperial power could not be questioned, and the rule of the Liu Han royal family could not be questioned.
Emperor Zhang of the Han Dynasty had a wonderful idea. He integrated modern classics, ancient classics and prophecy superstition into one, trying to unify classics, establish a theological classics, and regard it as eternal truth.
Under his request, people need to follow the things he personally determined in "White Tiger Tongyi" from generation to generation. They can only learn, and are not allowed to doubt or criticize, so as to further confirm the eternal line of his Eastern Han Dynasty regime.
However, the facts proved that this was just wishful thinking of Emperor Zhang of the Han Dynasty.
The facts of historical development have proved that once the classics develops into a dogmatic theology, its vitality is close to being exhausted.
What matches this is that after Emperor Zhang of the Han Dynasty, the generations of "holy emperors" in the Holy Empire of the Eastern Han Dynasty were shorter-lived and weaker than the previous generation.
The weak vitality of the Emperor himself could not prove that the "Emperor" was really the son of "Heaven", nor could he control the supreme power in the strict system established by Emperor Zhang of the Han Dynasty.
Therefore, under the control of the eunuchs and relatives, the conspiracy of Emperor Zhang of the Han Dynasty became a joke. Instead, the Eastern Han Empire started the opposite path of isolating the sacred imperial power from the Holy Emperor himself.
You, the Holy Emperor, cannot even live to adulthood, or even become a long-lived person. How else can you control the sacred power of the Holy Emperor?
I don’t know how Liu Jin himself would feel if he knew about this.
The agency is really very clever.
With the long-term absence of the most important link in this system, the "Shengtianzi", this strict ruling system has ceased to exist. With the complete decline of Jinwen Jingxue, the strict
In the end, the sacred Confucian society did not take shape and began to decline.
In a sense, this is also a kind of luck, which prevented ancient China from moving towards mystification and eternal lineage.
At this moment, it is when this social system is at its weakest and about to collapse. Therefore, Liu Bei cannot allow such a theological society to resurrect. He must seize this opportunity and bury it completely.
However, this path cannot be achieved overnight.
Just as the three generations of talents Liu Xiu, Liu Zhuang, and Liu Jin successfully built this system, although this system has declined to the edge, it is very difficult to kick this last kick, and we cannot bury this system just by shouting slogans.
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In particular, the sacred existence of the Emperor is still recognized by this society. Although the Holy Emperor himself is a joke, the impact of the social rules such as the Three Cardinal Guidelines and the Sixth Discipline that followed is still very far-reaching.
Liu Bei had to draw on the power of the Ancient Literature School and put on a layer of clothing to fight, so that he would not appear so "heretical".
Lu Zhi and Cai Yong were right in saying that it would be inappropriate to push Xunzi to the forefront at once.
Before that, it is necessary to carry out relatively mild and gradual improvements. First, take out Confucius' "respect ghosts and gods and keep them at a distance" as an example, start with the details, and advance your goals step by step.
Therefore, Liu Bei's initial plan for the new order of Jian'an was just these words - respect ghosts and gods and keep away from them.
"The modern literature school relies on the theory of prophecy to dominate government affairs. It does not look at the facts, disasters, or casualty data in everything, so it makes the world's major events a mess and cannot be dealt with. We, the ancient literature scholars, must draw a clear line from it.
Therefore, in this matter, we must not follow the rules and follow the rules. Therefore, the best way is to imitate Confucius, respect ghosts and gods, and stay away from them. In the court, do not speak prophecies, only speak facts, not only the best, but only the truth.
, if you have not witnessed everything with your own eyes and have no facts to support it, you cannot make any arbitrary judgments."
Liu Bei did not try to promote comprehensive ideological innovation from the beginning. He planned to start little by little, hold high the banner of Confucius, use the attitude of the founder to deal with the Luoyang government after the collapse of the Modern Literature School, and gradually remove Chen Wei from Luoyang.
He was purged from the Yang court.
The key to this action is that we cannot deny the sacred nature of the Emperor prematurely. The sacred Emperor is the foundation for the establishment of the Eastern Han Empire. Without this sacred nature, the inheritance of the Eastern Han Empire will become rootless duckweed.
The interests of everyone built on this will also be threatened, and he will be doubted and opposed by everyone.
Therefore, he must carry up the banner of Confucius and use Confucius's strength to do something. In this crucial ideological reform event, only Confucius' banner can be held firmly.
The ancient literature school could not oppose the banner of Confucius.
Although they were not very fond of Confucius based on the nature of "Official Rites of Zhou", what they did at first was to bring out the Duke of Zhou to suppress Confucius, but everyone had a hard time deciding whether "Official Rites of Zhou" was actually written by the Duke of Zhou.
At this time and at that time, what the Ancient Literature School is best at is "adapting measures to local conditions" and being flexible. Therefore, as the leader of the school, Liu Bei can do whatever he wants to do, as long as there is nothing wrong with the general principles, then he can do it.
Anyway, the development of the school is mainly driven by Liu Bei. If he rejects his opinions, what if he gives up and quits?
So the matter was basically decided, and everyone agreed with Liu Bei's opinion, which was to "correct the fallacy of the Jinwen School", improve the court's administrative methods, and while building a new ritual society for the Han Dynasty, focus on the new
Methods of doing things.
This is a big project that requires the cooperation of many, many people. We also need to complete a quasi-constitutional work similar to "White Tiger Tongyi" to erase the traces of the modern literary school and re-brand it with the ancient literary school.
imprint.
Liu Bei also very much needed such a "constitution" to erase the imprint of the sacred Eastern Han Empire and rebirth a secular Han Empire.
A group of people discussed a lot, conducted serious discussions on some contents in "White Tiger Tongyi", discussed some vital political issues, and divided the tasks of each school.
On this basis, everyone decided to accept some of the detailed provisions in "White Tiger Tongyi".
For example, there are things like sleeping with concubines who are over fifty years old, and the children of each family starting to live together at the age of ten and imparting some physiological knowledge.
As for some details in family life that need to be restricted by etiquette and law, the ancient literature school is willing to accept some of the ways of communication between friends, as well as the way of getting along between superiors and subordinates. They also decided to accept it and did not object.
Because these contents are indeed very involved and have formed the conventions in many places, the Ancient Literature School family is not disgusted with these conventions. If they are suddenly changed, the impact will be very bad, so Liu Bei does not insist on it.
Then, in terms of court sacrifices, Liu Bei asked the inheritance families of "Zhou Guanli" and "Fei Shiyi" to change the methods of court sacrifices.
Some of the rules for worshiping 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-explained by the Ancient Literature School.
Sacrifice is a very important matter. If the influence of the Modern Literature School cannot be eliminated from the level of sacrifice, then the victory of the Ancient Literature School and the Modern Literature School cannot be confirmed.
As for sacrifices, Liu Bei asked the Ancient Literature School to weaken the influence of prophecies and mysteries from a theoretical basis as much as possible, to elaborate on the essence of sacrifices from a more realistic perspective, and to always pay attention to the basic concept of "respecting ghosts and gods and keeping them at a distance".
At the specific operational level, Liu Bei decided to reduce the content of "Yi" as much as possible.
Different from "White Tiger Tongyi" which focuses more on aspects of "Yi", Liu Bei hates these mysterious and mysterious things such as divination and prediction, so he requires more pure etiquette systems to be formulated based on the content of "Zhou Guanli" and implemented [Jing Jing]
The center point of "Stay Away from Ghosts and Gods".
Do less fussy things and focus more on the things themselves.
When it comes to the specific rules of affairs led by "Zuo Shi Chun Qiu", Liu Bei's ideas are more clear, and he requires the implementation of the principle of "respecting ghosts and gods and keeping away from them" and the elimination of the concept of prophecy from this link.
"I have been marching and fighting for more than ten years, but I have never relied on the power of prophecy. Perhaps prophecy has some meaning, but for military and state affairs, we cannot rely on external forces, but must 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 importance of the "Poetry" and "Book" itself be more highlighted, and that no content related to prophecies be taught in Taixue.
No advocacy, no research, no contact, no opposition.
These are the four principles of governance of the Ancient Literature School set by him.
Under the requirements of these four principles, everyone can make some small changes appropriately, which is also harmless.