Spoiling History: Starting from the Three Kingdoms

It was Queen Ma who finally put a temporary stop to Tomorrow's headache.

The reason is simple. It is better to wait until you meet Luo Guanzhong before trying to understand it clearly.

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And Queen Ma’s thoughts are very clear:

"There are already Huanhou, Tang Taizong, Tang Zhao Guogong, Song Taizu, etc."

"Then the usefulness of this screen is not limited to today."

"If this thing is used again in the future, we should call a few more people to form a plan."

These words temporarily calmed the doubts that kept popping up in Zhu Yuanzhang's heart, and he couldn't help but joke in a low voice:

"If it weren't for the girl, I don't know how we would be the emperor."

As a result, the atmosphere in Kunning Palace became relaxed again.

Zhao Kuangyin in Bianliang Palace twisted his sore neck and whispered:

"It's just that Emperor Hongwu didn't want to reply to Marquis Huan. Why didn't he even say a word of thanks to us..."

[Although there were many problems in the two Song Dynasties, especially in the Southern Song Dynasty, there were many border troubles in this period of history.

But looking at it from another perspective, the economy of the two Song Dynasties was indeed developed, and the academic environment was relatively relaxed.

In addition, as we have said before, after the coexistence of Confucianism, Buddhism and Taoism in the Southern and Northern Dynasties, and the use of Confucianism and Buddhism in the Sui and Tang Dynasties to facilitate simplicity, in the Song Dynasty, the three religions finally merged in a relaxed academic atmosphere, and Neo-Confucianism was finally born.

First, Zhou Dunyi wrote "Tai Chi Tu Shuo" with Confucianism as the core and mixed with Taoism. He talked about the ontology of the universe and feudal ethics at the same time.

Later, Ercheng studied under Zhou Dunyi. He also studied Confucianism, Buddhism and Taoism and wrote books.

Both Zhou Dunyi and Er Cheng were active in the era of Renzong and Shenzong. During this period, the afterglow of the Northern Song Dynasty had not yet dissipated. The developed economy and relaxed public opinion environment formed the soil for the initial survival of Neo-Confucianism.

Some say that Neo-Confucianism in this period held high the dichotomy of righteousness and profit to measure the world. Under this standard, it scolded the imperial court for depravity and scolded Taixue for pursuing profit, and regarded the pursuit of truth and morality as the ultimate meaning of scholarship.

Therefore, although Neo-Confucianism during this period had not yet entered the mainstream stage, the trend of intellectual criticism it brought about flourished among the people. This can also be regarded as one of the foundations for the rise of Ercheng's Luo School.

It is also for this reason that the separation of the political center of gravity and the cultural center of gravity of the Northern Song Dynasty began in Luoyang.

As we all know, when the world is in chaos, the trend of pragmatism will inevitably arise. The familiar saying "it doesn't matter whether the cat is black or white, as long as it catches mice, it is a good cat" is the most typical pragmatism.

After the Song Dynasty moved south, on the one hand, Zhao Gou quickly turned against the Neo-Confucian scholars after coming into contact with them, and vowed, "I will not use the liberal scholars now," which created a trend of suppressing Neo-Confucianism in the court.

On the other hand, thanks to the Zhao Gou court's retarded operation, the voice of dissatisfaction among the people was rising day by day. Neo-Confucianism, which had the attribute of intellectual criticism, quickly became popular among the scholar class. As a result, it had the power of knowledge and public opinion among the people, and built a considerable social public activity space.

The key transformation of Neo-Confucianism lies in Zhu Xi.

On the one hand, Zhu Xi himself used the classics to construct a Neo-Confucian doctrine that, although crude, was considered quite complete at the time.

Secondly, Zhu Xi relied on this delineation of Neo-Confucianism to clarify the academic boundaries and focus directions, thereby promoting the secularization of Neo-Confucianism itself.

The final fierce collision between Neo-Confucianism was at the Ehu meeting.

In 1175, Zhu Xi, who was already well-known in Neo-Confucianism, met Lu Jiuyuan, a master of psychology, at Ehu Temple. The two sides argued fiercely for several days. Although they did not achieve the goal of "unifying" in Neo-Confucianism, the conflicts between the two sides were greatly alleviated. .

Six years later, Zhu Xi invited Lu Jiuyuan to give lectures at Bailu Academy. The two sides settled their differences. Lu Jiuyuan left his lecture notes, and Zhu Xi wrote a preface to them.

For this reason, Lu Jiuyuan's school later also stood under the banner of Zhu Xi's Neo-Confucianism, hoping to imitate the reforms of the previous dynasty and clean up the bad atmosphere in the court. Unfortunately, the external environment at that time no longer allowed the aging Zhu Xi to follow the steps. .

In 1188, it was also Ehu Temple. Xin Qiji and Chen Tongfu met here and wrote the famous poem "Broken Formation". Zhu Xi was also invited at that time, but Zhu Xi was not there due to something else. I thought that Zhu Xi was busy with internal affairs at that time. After sorting out the school of thought, I wrote a letter to Emperor Xiaozong of the Song Dynasty, so I attended the meeting impeccably.

But soon, Song Xiaozong passed away suddenly in 1194. The following year, Zhao Ruyu lost power and died in the struggle with Han Yuzhou. Han Yuzhou banned the Qingyuan Party. All the scholars of science who Zhu Xi had worked hard to integrate were admitted to the pseudo-study and anti-party membership. Collectively, Jump on the street.

Zhu Xi passed away during the Qingyuan Party Ban. It is said that he was still busy sorting out the fragments of his knowledge before his death. After his death, due to the Party Ban, the Southern Song Dynasty court prohibited large-scale funerals. However, there were still thousands of people who did not fear the risk of persecution for Zhu Xi. Funeral.

Xin Qiji did not shy away from his suspicions and came to the scene. He wrote an inscription for Zhu Xi: "Those who are immortal will be famous throughout the ages. What is called public death, the majesty is still alive."

The real golden age of Neo-Confucianism started from Shenzong and ended with Zhu Xi. It experienced dramatic changes in the Song Dynasty and two party bans. It came to an abrupt end when Zhu Xi was closest to success. It can be said that his ambition has not been fulfilled.

There is another person who belongs to the Neo-Confucian orthodoxy but is unique, named Zhang Zai.

Many ancient Confucians preached that they hoped to save and govern the world, but few actually went all out to practice it.

Most rotten scholars called for the restoration of the mine fields in Zhou Dynasty, but very few actually tried it. But Zhang Zai really tried it. Three generations of people dug trenches and farmed in Hengqu for seven years, and finally came to a clear conclusion personally:

"Giving land to the people" and "people receiving their own benefits" can help the people survive.

But Zhang Zai was neither an emperor nor a rebel leader, so where did he get the power to "grant land to the people"? So he could only "promote the basic good customs" to educate people.

From our modern perspective, Zhang Zai's behavior is somewhat stupid, but we are based on the premise of the liberation and development of productivity, so we are naturally incomparable with Zhang Zai.

Zhang Zai's tragedy is that his thoughts are limited to the times, and the understanding of the world at that time was too simple.

But in action, he can be called a true gentleman at that time.

At that time, officials and scholars in the Song Dynasty all prioritized making money, but Zhang Zai eventually died in poverty. When he died of illness, he had no money left and only a nephew to accompany him, and he couldn't even afford a coffin.

But even so, he said in "Zheng Meng" that "the people are my compatriots, and the things are my companions."

He went straight to the front line in the "Nine Articles on Border Discussions" hoping to serve the country with passion, but fortunately Fan Zhongyan saw that he was not the material for this and persuaded him to retreat.

Of course, what is more inspiring is his four sentences of Hengqu:

"Establish a mind for heaven and earth, establish a destiny for the people, inherit the lost knowledge of the past sages, and open peace for all generations"

This statement can be said to be glorious for thousands of years.

In addition, it is necessary to say that there are many people who do not understand this very simple conclusion that Zhang Zai came up with after seven years of practice, otherwise there would not be so many peasants who rose up.

But there are also many people who understand, such as Li Zicheng, what to do if the equal distribution of land is not enough? Kill some corrupt officials of the Ming Dynasty, and there will be enough to share.

Nurhaci said the same thing when he started his army in the late Ming Dynasty. He gave each able-bodied man 30 mu of grain fields and 6 mu of cotton fields, so that he could have no worries about food and clothing, but he soon found that there was not enough land to share.

As for his solution... everyone here should know it. 】