New Shun 1730

While the troops were engaged in verbal battles and intrigues on the banks of the Selenge River, the memorial of the Duke of Qi had already been rushed back to the capital.

The army had not yet been fully withdrawn, and the emperor and a group of important ministers had already returned to the capital.

The news of the great victory in the north had spread everywhere. Although it was not completely over and it was not time to report to the imperial temple, the emperor took the opportunity to brag about his command and the destruction of the fortress, which was already known to everyone.

For a time, flattery was everywhere, and Li Gan was indescribably happy. His prestige in the army, which he cared more about, also rose sharply.

When the urgent memorial of the Duke of Qi arrived, although it said that it was a secret agreement of the inner treasury, it was impossible not to discuss such a matter with the ministers.

In the Tianyou Hall of the Forbidden City, the ministers of the military state or the cabinet ministers of the Tianyou Hall of the Dashun Dynasty were given seats.

The military state minister sounded like the prime minister, which was really domineering, but in fact it was ten streets away from the prime minister.

The cabinet ministers of the previous dynasty said that the so-called cabinet ministers and chief ministers were just borrowing the power of the emperor and encroaching on the power of the various departments. In fact, they were just secretaries.

The first batch of Pingzhang Junguoshi at the founding of the Dashun Dynasty rebelled and died, and they were not capable of opening a government. After several changes, the power and responsibility have gradually been clarified and balanced.

In order to control the selection of officials, the Ministry of Personnel Wenxuansi was separated from the Personnel Government and upgraded to Wenyuyuan, and some other departments were added to the Tianyou Palace.

The Tianyou Palace actually has more supervisory and personnel powers than the previous cabinet, but the Pingzhang Junguoshi are not the heads of the six governments and have no direct control. The actual head of the Tianyou Palace is still the emperor.

Now in the Tianyou Palace of the imperial court, there are a total of six Pingzhang Junguoshi with additional titles.

One is a noble and powerful general; one is the leader of the Wude Palace.

The remaining four are all selected through imperial examinations.

But these four people are from different schools of thought, and they don't like each other, at least they seem to dislike each other in front of the emperor.

The Dashun government intends to promote the practical learning of the Zhejiang East School as the official consciousness.

However, the inheritance of Neo-Confucianism and Mind Learning has been long, and coupled with the ideological confusion in the late Ming Dynasty, it is still in a stage of "destruction but not establishment".

There are many critics of Neo-Confucianism, but there is no real great scholar like Wang Yangming who breaks and then establishes.

When the Dashun Taizu established the system in Xi'an, Hui Shiyang, one of the Five Tigers of Donglin, presided over the examination that abolished the eight-part essay and only selected policy essays, and selected many talents.

After Gao Yigong recovered the capital and Li Laiheng settled in the south of the Yangtze River, the policy essays in the first formal palace examination of Dashun marked the direction of the new dynasty.

The policy essay topic was selected from "The Analects of Confucius", which is also very simple.

"Is Guan Zhong not a benevolent person?"

As soon as the policy essay topic came out, those sensitive scholars and aristocratic families immediately smelled the direction of the wind.

This new dynasty wants to be a king outside, not a saint inside, and even tastes a bit of tyranny.

The chaos at the end of the Ming Dynasty caused all kinds of reflections and changes in the Confucianism of the whole Jiangnan region.

Following the example of Boyi and Shuqi, one naturally does not eat Zhou millet.

Descendants can be officials, but one does not do it, this is traditional integrity. Prime Minister Wen did not prevent relatives, brothers, sons and nephews from joining the Yuan Dynasty, as long as one was loyal to the previous dynasty.

Not being an official, but being loyal to the previous dynasty, naturally one has to think about why the late Ming Dynasty was so miserable.

Someone has to take the blame.

The Yanshenggong Mansion was downgraded to Fengsihou because of shaving hair. If the descendants did not take the blame, Confucius would have to take the blame.

So Wang Yangming took the blame first.

For a time, the evaluation of him was comparable to Wang Anshi.

Comparing with Wang Anshi, in the Song and Ming dynasties, basically meant that this person brought disaster to the world.

Wang Fuzhi, Gu Yanwu and others hated the behavior of the literati in the late Ming Dynasty who "talked about their nature in vain and did not do their work", and thought that this was the root cause of the chaos in the late Ming Dynasty.

Gu Yanwu was still polite, saying that one person could change the world's atmosphere. In the Song Dynasty, there was Wang Anshi's new learning, and now there is Wang Yangming's conscience. If you want to turn the chaos around and restore the righteousness, you can only wait for later generations.

Wang Fuzhi was directly impolite, calling Wang Yangming "Jiangzuo Wang", saying that he was a Confucianist in the upper stratum and a Buddhist in the lower stratum, slandering the saints and heresies. He should be responsible for the fact that the literati in the late Ming Dynasty did not do their work and thought about enlightenment and becoming a saint all day long.

Wang Anshi's evaluation has always been that he has a good character and strong talents, but he has brought bad atmosphere. These people used this incident to let Wang Yangming take the blame, and they were of the same lineage and recognized his level, but they always needed someone to take the blame.

After these people criticized it, they found that the court actually used Wang Anshi's three-house method in the Wude Palace and its subordinate Yingxue, and removed the "Doctrine of the Mean" from the imperial examinations, and did not use Zhu Xi's annotations.

Public opinion gradually turned, and Zhu Xi was asked to take the blame. But some people wanted him to take the blame, while others wanted him not to.

The School of Mind in the late Ming Dynasty opened the shackles of Neo-Confucianism, but it also brought hedonism, indulgence, moral decline and other problems like the Italian Renaissance.

When things go to extremes, some people think that indulgence is wrong, and moralism should be increased. Neo-Confucianism etiquette should not only not be abolished, but should be strengthened.

In addition, with the spread of Catholicism in China, some people thought about "using Christianity to supplement Confucianism" and integrating the Ten Commandments of Catholicism with etiquette.

Some people even thought that if Catholicism cannot beat Confucianism in China, can it beat Buddhism?

It is impossible to replace Confucianism, so why not replace Buddhism and become the closest supplement to Confucianism?

So some people proposed that the so-called Buddhism is a variant of Catholicism after it was spread to the East. The Trinity is the same as the three Buddhas in Buddhism.

The incarnation Buddha is the body of the Buddha that appears in response to the three realms and six paths in order to save the sentient beings in the world. In fact, even Jesus walked in the world in the same way. The Dharmakaya Buddha is the Holy Father; the Sambhogakaya Buddha is the Holy Spirit.

By the way, he used the Buddhist principle of not killing to question how Buddhists view the sacrifices to King Wen and Confucius? Unable to defeat the deeply rooted Confucianism, he first used the power of Confucianism to beat Buddhism. The two sides even had fights between believers, martyrdom wars, and you burned temples and I burned churches.

In addition, Wang Yangming was considered by some people to be "Yang Confucianism Yin Buddhism", and he was also blamed for talking about enlightenment and talking about the nature of the mind and harming the country. Buddhism was defeated step by step, and Catholicism spread more fiercely.

There are also some conservatives who criticized Catholicism and Confucianism for being fundamentally incompatible and even contradictory. Catholics believe that using Chinese words such as "God" and "God" tarnishes DEUS; some Confucians also believe that Catholics are disrespectful for using words such as "God" and "God".

For a time, the entire cultural and ideological world was more chaotic than at the end of the Ming Dynasty, and it was simply a mess.

Strange theories kept emerging.

On the whole, it was constrained by congenital deficiencies, and the idea of ​​breaking down and then building up has never appeared, but it has almost been broken.

From Confucius and Mencius to Yangming, various schools of thought sprayed each other and used magnifying glasses to find deficiencies. It was really a group of demons dancing for eighty years.

In addition to not daring to deny the absolute political correctness of "Confucianism", various schools of thought in the name of Confucianism formed associations and established theories, each showing their own opinions.

The Dashun government made a gesture to use the Yongjia and Yongkang schools of the Song Dynasty, the study of practical achievements, and finally stopped the chaos of thought in recent years.

But this is only the surface calm, under the calm, undercurrents surge.

There are disputes between the Western Law Party and the Conservative Party in the court, and there are also disputes between the Northern Confucianism and the Southern Confucianism.

The Yongjia School was born in the eastern Zhejiang where industry and commerce were developed. They were indignant about the Jingkang Humiliation and the fact that the emperor did not fight north after the Southern Expedition. They were also very pragmatic and believed that the distinction between righteousness and profit needed to be carefully studied.

When the Dashun Dynasty selected it as the official ideology, the environment and foundation of the entire dynasty were completely different from those of the Song Dynasty.

The Six Classics annotate me, and I annotate the Six Classics. The north and the south each have their own interpretations of the Eastern Zhejiang School, and neither side thinks the other is right.

The economic base determines the superstructure, and this is not wrong.

The northerners witnessed the horror of land annexation in the late Ming Dynasty, experienced the uselessness of empty talk about the mind, and witnessed the tragedy of the refugees who lost their land.

Yan Yuan of the Northern School denounced that "the Confucian scholars since the Song and Yuan Dynasties have become women, which is very shameful. 'Talking about the mind when there is nothing to do, and dying to serve the king in times of crisis' is the best quality."

It advocates skipping the Neo-Confucianism of the Song Confucianism and returning to the fundamentalist Confucianism of the Spring and Autumn Period.

They even believed that as a Confucian scholar, one should "learn etiquette, sing poetry, learn bookkeeping, lift stones, cross distances, and punch, and take the three courses as a course, discuss military and agriculture, and distinguish between the present and the past of business." Not only should one learn poetry and etiquette, but also mathematics, punching, body movements, martial arts, military tactics, and agronomy...

But in terms of land policy, this school, which had seen the suffering of refugees in the north, had the idea of ​​radically restoring the "well-field system".

Especially after some missionaries brought Western knowledge such as enclosure movements and pamphlets such as "Utopia", this panic became even worse.

Even if it is impossible to restore the well-field system completely, the minimum suppression of mergers and acquisitions should be done well.

Large-scale employment is not allowed, and overdevelopment of industry and commerce is not allowed, so as to avoid the Dashun version of sheep eating people. However, it has not yet returned to the feudal lord.

The northern school also supports the court's use of the meritorious school as official knowledge.

They believed that "if Chen Liang's learning could flourish, although it would inevitably be mixed with tyranny and not the kingly way, at least the people would be luckier. It's a pity that the learning of Zhu Xi and others flourished, so that dynasties changed and the world fell into such a state."

The Northern School of Thought also approved the court's trial of the Three-House System in Wude Palace.

They believed that this restoration was not enough and should not be tried only in the basics.

The Suhu teaching method during the Qingli period of Fan Zhongyan's schooling should be restored, and the school should be divided into the Jingyi Zhai and Zhishi Zhai: the school should teach not only the Jingyi, but also the art of war, governance, mathematics, water conservancy, astronomy, agronomy, fencing, etc.

The Jingyi is the main subject, and the governance is the minor subject.

The main Jingyi plus an elective minor must be qualified to advance.

So that every scholar can do the right thing after learning, instead of just debating the classics all day long and not knowing anything about the right thing.

Calling: You must break one Cheng Zhu before you can enter one Confucius and Mencius! It is like smashing the Kong family shop and rescuing Confucius.

Ideals are beautiful, but reality is cruel.

The court has already spent too much money to maintain a set of three-house system as the basic base.

If the whole country promotes education and conducts education in separate rooms, I am afraid that the pants of the Shangshu of the household government will be pawned.

No money.

As for the Southern School.

They are rooted in the economically developed Jiangnan, where the buds have already been reflected. Their interpretation of the Zhejiang East School is closer to "integration of agriculture and commerce, development of industry and commerce, trade and benefit workers, support of merchants with the power of the state, and circulation of currency."

Some people even believe that the country should carry out currency reform, on the one hand try to reuse Jiaozi paper money, on the other hand should also learn from Westerners and mint silver coins.

As for opening the sea and trade, they also support it.

Of course, they also oppose heavy taxes, and even more oppose royal monopoly.

Regarding "trade and benefit workers, support of merchants with the power of the state", they said it more bluntly:

What the hell is the argument between righteousness and profit, the dispute between the primary and the secondary? It's just that some people want to plunder national wealth for their own use. If suppressing business is really for righteousness, it's fine. But looking at the later performance, taking the profit of merchants for their own use, how can this be righteousness? It's clearly for their own private interests, but they say it's for righteousness, which is really both right and wrong.

As for who they are... I didn't say it too bluntly.

But the problem is that they are still in the stage of breaking but not establishing for the time being, and they have a vague concept of economics.

In addition, they are not actually against mergers and acquisitions, and believe that people after mergers can engage in the benefits of industry and commerce, which is a bit too radical at this time.

If they dare to use this, the north may have to eat his mother and drink his mother again.

The dispute between the north and the south caused by the difference in economic foundation has become the fundamental contradiction between the two sides in the competition for "the orthodox commentator of the Zhejiang East School".

Dashun has seen refugees everywhere after the merger, and it also started with this. The southern school only has a vague impression and has no system at all, so naturally dare not use it.

The prosperity of culture began in the south of the Yangtze River, a place with important finances and taxes. With money, culture flourishes.

The contradictions between the northern and southern schools of thought deepened day by day. Whether it was foreign policy, trade policy, land policy, tax policy, etc., they all had their own opinions.

As for which official ideology should be chosen, it has not been determined until now.

This great ideological lifting and chaos in the late Ming Dynasty has not ended yet, and there is no orthodox knowledge in the true sense.

It was broken, but it was not established. Moreover, there were hundreds of years of Song, Yuan and Ming dynasties, and the depth of Neo-Confucianism was so deep that even if the previous dynasty had the School of Mind to unlock the shackles, and the current dynasty was promoting the School of Practical Work, it would not be so easy to reverse it after all.

Just like Wang Yangming's School of Mind, he could realize the truth, but many people who studied the School of Mind later learned it in a wrong way.

The School of Practical Work, which Dashun used to use the distinction between Chinese and barbarians, vigorously promoted the revenge of the rise of the Southern Song School in the late Ming Dynasty. Coupled with the remnants of Neo-Confucianism and the reversal of the School of Mind, it completely changed its taste in the Confucian community. It is difficult to learn real knowledge and make achievements, but it is much easier to shout slogans that the Celestial Empire is superior to all. Within a few years of the founding of the country, there are more and more people who talk big.

The people in Tianyou Palace are better at last, they are all elites who have fought their way through the single-plank bridge, but it is also very chaotic.

Except for two noble generals and officials of Wude Palace, there are four left, one from the northern school, one heretical Catholic Confucian who can be put on the stake and uses Christianity to supplement Confucianism, one from the southern school, and one heretic of Xinxue.