The Rise of the Song People of the Three Kingdoms

Chapter 738
Lu Heng, who was in the harem, felt that he had thought of the key to solve the problem. Although it might take a certain amount of time, it was much better than having to end up playing games with the ministers like this.

Just do what you say, Lu Heng ordered the system in his mind: "System, I want to summon thinkers from the Song Dynasty!"

[The host summons thinkers from the Song and Song dynasties, the system is matching...]

[Zhou Dunyi's basic attributes: commander 21 force 22 intelligence 96 politics 97 charisma 94 science 99]

[Zhang Zai's basic attributes: commander 13 force 17 intelligence 95 politics 93 charisma 89 Guan Xue 99]

[Lu Jiuyuan's basic attributes: commander 23 force 26 intelligence 95 politics 95 charisma 90 psychology 99]

Lu Heng was a little surprised when he saw the list given by the system, because he was prepared that one person would definitely be on the list, but a character that Lu Heng didn't want at all was unexpectedly not there.

Zhou Dunyi and Lu Heng were ignorant and ignorant. They only knew about his "On Love of Lotus" but did not know that he was an outstanding thinker and the founder of Neo-Confucianism.

It is said that the thinking of the Song Dynasty was more and more influential with the mainstream thoughts of Buddhism, Taoism and Confucianism. After thousands of years, there began to be an ideological process of integrating Buddhism, Taoism and Confucianism, and Neo Confucianism was born.

After a hundred years of dissemination, Neo-Confucianism has also slowly evolved, and then separated from Neo-Confucianism to learn the theory of mind.

According to Lu Heng's simple understanding, the early thoughts of Neo-Confucianism are the foundation of the study of mind, a process that requires accumulation, while the study of mind is a manifestation of the transformation from "quantitative change to qualitative change". The quantity here refers to an accumulation. The process formed a completely different understanding, and then Wang Mingyang of the Ming Dynasty completely transformed this qualitative change into another Mahayana.

A rough understanding of Neo-Confucianism is that everything has a reason, and it is also an important understanding of materialism to understand illusory things as the essence, because everything in the world has a "reason". How to understand this illusory thing in essence introduces the concept of Taoism. .

The Neo-Confucianism created by Zhou Dunyi can be roughly understood as an elementary stage. The realization and resolution of various principles are vague concepts, and it is even more based on the combination of Taoism and Buddhism to explain all things. , movement and stillness, main stillness, sincerity, no desire, Hue and other basic concepts of Neo Confucianism.

It can be understood that theory is greater than reality, obscure and difficult to understand, and when Confucianism gradually developed to a certain extent, a substantial concept appeared, and Zhu Xi is the representative of this concept.

Zhu Xi's concept that everything is rational expanded to the concept that everything is a theorem. In fact, all principles are fixed and unchanging!For example, Zhu Xi believed that women should stay at home to support their husbands and raise children, so it would be wrong to show up in public and go against the concept of 'reason'.

It is also this kind of extreme thinking and thinking that caused women to lose their freedom and become a prison after the Southern Song Dynasty. The term "a woman without talent is virtue" appeared, which is only a small part of it.

On the other hand, Xinxue is the opposite. Xinxue is born and changed with Neo-Confucianism. It believes that everything is rational but not static. The direction of the heart can slowly transform the previously thought of "reason", from materialism to idealism. a theory of.

'Union of knowledge and action' is Wang Mingyang's method to expand this kind of heart desire beyond the practical!

The idealism mentioned here refers to the human individual, not the theistic idealism of Buddhism. In the words of later generations, strong beliefs and abilities will follow, not the concept of "emptiness" in Buddhism that means no desire.

Zhu Xi's Confucianism has reached the level of fixed words and rigidity, but it is a stable thought, while Xinxue is full of possibility, impact, and even vitality, but it is an unstable thought.

In this context, the reason why the Southern Song Dynasty adopted Zhu Xi's theory as official learning was largely due to political reasons. Zhu Xi's theory was that principles are fixed, unchanging, and granted by heaven, so imperial power is also unchangeable by heaven. A little stability satisfied the high-level leaders of the Northern and Southern Song Dynasties who had seized power in the first place.

However, what surprised Lu Heng was Guan Xue, which is different from Neo-Confucianism and Xin Xue, which first spread concepts as teachings. Zhang Zai's Guan Xue is a theory based on "reality". To fundamentally materialize the concept, but to verify it from reality, it proposes 'dialectics-one thing and two bodies, movement must be organic', 'human nature theory-the nature of heaven and earth and the nature of temperament', etc., which are close to similar posthumous thoughts theory.

Even Guan Xue is different from Neo-Confucianism and Psychology, completely abandoning Buddhist thought and standing on the opposite side of Buddhism. He pointedly pointed out the concept of "no desire is empty" in Buddhism, and put forward the explanation of "everything must have desire, and movement must be organic". It is the concept that action must have a purpose.

Lu Heng suddenly realized that what he wanted was all in these ideas, and he needed to combine Neo-Confucianism, Guanology, and Psychology to get the concept Lu Heng wanted!
The concept that Lu Heng sorted out by himself is "law" and "reason". The reason is fixed and needs to be followed. The unity of knowledge and action moved by the mind is not infinite. The power of the mind can only be active within the scope of reason, and finally Guan Xue It is not enough to have thoughts and actions in the reality of the reality, and the result must be compared with the reality.

What Lu Heng wants is not the solid thinking of Zhu Cheng's Confucianism, nor the infinite and uncontrollable thoughts, nor the fake emptiness with only thoughts but no actions.

Another important reason for summoning Zhang Zai is that his theory criticizes Buddhism, which is very rare in Confucianism, and Lu Heng also wants to use Guan Xue to further attack Buddhism.

In the end, Lu Heng gritted his teeth and summoned Zhou Dunyi, Lu Jiuyuan, and Zhang Zai. He believed that the birth of these three people would have a shocking impact on Confucianism.

Sure enough, when Lu Heng summoned Lu Jiuyuan and Zhang Zai later, Zhu Xi, Cheng Hao, Cheng Yi and others appeared one after another, but Lu Heng needed Zhou Dunyi, the originator of the mountain, enough. To a certain extent, Lu Heng believed that Zhu Cheng's Confucianism was actually on the way forked road.

At the same time, Lu Heng has already decided in his heart that these three people will teach little Lu Lin, and he is slowly adding guidance for future generations thinking, but one thing is for sure, whether it is Lu Heng, or Zhang Zai, the teacher of little Lu Lin in the future. For Buddhism is the idea of ​​a blow.

It can be seen that the prevalence of Buddhism may be interrupted by the father and son Lu Heng and Lu Lin, at least it will not have such a big impact in the next few centuries.

Because Lu Heng summoned Zhou Dunyi, Lu Jiuyuan, and Zhang Zai, the number of summons was 0. It seems that it is necessary to save the number of summons to prevent it from happening.

Also because of the summoning of the three Gule Maocai, Liu Zhizhi, and Liang Qibu to the forces of Li Jiqian, Yelu Xie Niechi, Xiao Hendu, and Yelv Yuwen to the forces of Yelu Abaoji, and Liu Yanzong, Zhang Hao, and Heshi Lieliangbi to the forces of Wanyan Aguda , Borjijin Doerji, Borjijin True Gold, Borjijin Hugechi came to the power of Borjijin Temujin.

(End of this chapter)