Zhao Weiwang in the Warring States Period

In addition, Emperor Xuan of the Han Dynasty also pacified the Western Qiang, set up Jincheng to house the subdued Qiang, and set up the Western Regions Protectorate to supervise the countries in the Western Regions, officially bringing the Western Regions into the territory of the Han Dynasty.

Volume 94 of the Han Dynasty has a saying: In the age of Xiaoxuan, he inherited the power of Emperor Wu to fight hard, and the luck of the Xiongnu for a hundred years. Entering the servant, the third generation called the vassal, and was in the Han court.At that time, the border towns were shut down, cattle and horses spread across the fields, there were no policemen barking dogs in the third generation, and Li Shu died in a battle of war.

The Great Han Empire began to expand aggressively since the time of Emperor Wu of the Han Dynasty, and under the hands of Emperor Xiaoxuan, Zongzong of the Han Dynasty, it really reached the pinnacle of martial arts.

There is obviously nothing wrong with learning from such an emperor.

What is the ideological strategy of Emperor Xuan of the Han Dynasty in governing the country?It can be seen from the words of the emperor reprimanding his son Emperor Han Yuan.

"The Han family has its own system, which is based on the overlord's way. Why do you use Zhou Zheng for purely teaching morality?"

The overlord's way is mixed, and these five words incisively summarize the Han Xuan Emperor's thoughts on governing the country.

What is domineering?The best spokesperson for Hegemony is of course the State of Qin, and Qin State was founded on Legalism, and Hegemony and Legalism are inseparable.

What is kingly way?The way of kingship has always been the core idea of ​​Confucianism. Since Confucius, Mencius, Xunzi and many other great Confucian figures have all attached great importance to the way of kingship.

Therefore, it is easy to understand the phrase "Overlord's Dao is mixed", that is, Confucianism and Legalism are both emphasized, and Confucianism is used for enlightenment, and Legalism is used for expansion.

The Xunzi in front of Zhao Dan happened to be such a world-renowned university student with equal emphasis on Confucianism and Legalism, and he was also a native of Zhao.

Therefore, after the crossing, Zhao Dan had already sent someone to invite Xunzi, but this Xunzi had been vague all along, and he didn't seem to want to return to Zhao.

But what is strange is that only half a month after the battle of Changping was decided, Xunzi resigned from his official position as the Lan Ling Ling of Chu State, and came to Zhao State with two proud disciples.

Obviously, the Great Confucianism also has the heart of being an official.

But this is also easy to understand. After all, "learning martial arts, goods and the emperor's family", didn't Confucius travel around the world in order to obtain official positions so that his theories could be used.

This Xunzi will definitely use it, but before using it, a small theoretical test that tests ability is still essential.

So Zhao Dan didn't talk nonsense, and went straight to the point: "Nowadays all countries are fighting for hegemony, in my opinion, what should I do?"

Xun Kuang thought for a while, and said, "A ruler is a king who respects the virtuous and respects the virtuous, respects the law and loves the people and dominates, seeks benefits but defrauds but is dangerous, and dies when he is overthrown by schemes and dangers."

Zhao Dan nodded secretly when he heard this, and sure enough, this Xunzi was indeed a king and hegemony as said in the legend, and he did not invite the wrong person this time.

So Zhao Dan asked again: "In my opinion, what is a king and what is an overlord?"

Xun Kuang replied: "If you stand with righteousness, you will be king; if you have faith, you will become hegemony; if you have power, you will perish."

Zhao Dan thought for a while, and then asked: "Sir, you should know that at the Qinghe meeting, what Fan Sui said was the theory of unifying the world."

Xun Kuang's expression became serious, he nodded solemnly, and said, "I have indeed heard about it."

What Zhao Dan didn't realize was that when he was talking about this matter with Xun Kuang, the two young faces of Li Si and Han Fei who were sitting behind Xun Kuang were both excited.

Legalists are born supporters of the idea of ​​great unification.

In fact, since the late Warring States period, many people have proposed or foreseen the possibility of a unified empire in the future.

But like Fan Sui, who openly declared to the world that Qin State has the ambition to annex the world, he is really the first among the seven heroes of the Warring States Period.

Fan Sui's remarks have caused great waves in the whole of China since it was released. There are those who agree, those who disdain, and those who scold. It is said that there are countless debates and scolding battles in Xiaxue Palace every day because of this.

When Zhao Dan asked this question, he wanted to observe what kind of attitude this Xunzi had towards the idea of ​​great unification.

As long as Xun Kuang can give Zhao Dan a satisfactory answer on this question, in Zhao Dan's opinion, he is qualified.

Once Xun Kuang passed Zhao Dan's test, the position of lieutenant among Zhao's six ministers reserved by Zhao Dan in advance would be regarded as finding a new owner.

How would Xun Kuang answer?

Chapter 189 In order to make Confucianism easier to mix in this era, Xunzi made a compromise (third update)

After Zhao Dan asked this question, Xun Kuang didn't answer right away, but after thinking for a while in silence, he gave an answer.

This answer is not strictly an answer, but a rhetorical question.

Xun Kuang asked, "Do you want to be king? Do you want to dominate?"

Zhao Dan thought for a while, and said: "I want to mix it with the way of the overlord."

Xun Kuang was obviously stunned by this answer.

The great Confucianist's surprise was so obvious that his voice trembled a little when he was connected to speak: "Your Majesty wants to act kingly?"

Zhao Dan gave Xun Kuang a strange look, but he still said, "It's not the way of the king, but the way of the overlord."

The next moment, a blush of excitement suddenly appeared on Xun Kuang's old face, he put his clothes back, and saluted Zhao Dan.

"My minister is a thousand Confucianists in the world, thank you, Your Majesty!"

Although Zhao Dan's words clearly and unmistakably said the four words "Overlord's Dao Miscellaneous", but miscellaneous is miscellaneous, and it is true that "Wang Dao" is contained in it.

This is extremely important for Confucianism, which has never been recognized.

In later generations, the Confucian family dominated for 2000 years, overwhelming other schools of thought, but this was not the case in the Spring and Autumn and Warring States periods.

Since Confucius founded Confucianism, although Confucianism and Mohism have been called "Confucianism and Mohism", it is very ironic that these two major learnings were basically not recognized by the powerful monarchs at that time.

This is actually not surprising at all, because the "kingly way" advocated by Confucius refers to the kingly way of Zhou Tianzi.But in the era of Spring and Autumn and Warring States, who will buy the account of Emperor Zhou.Everyone has strength, why should you respect the king of Zhou Tianzi according to what Confucius said?

Therefore, the failure of Confucius lobbying the king is inevitable.

In the time of Mencius, this situation has not changed.

What did Mencius say? "The people are the most important, the country is second, and the king is the least."

It is obviously impossible for the kings to listen to such words. In fact, if Mencius met some autocratic monarchs in later generations, then this sentence alone would be enough to kill him.

To put it bluntly, Confucianism has always been about "benevolence" and "kingdom". However, under the social background at that time, the princes were precarious and wished to kill all other countries. What kind of benevolence and kingly way are we talking about at this time? Obviously it is impossible to get the reuse of the monarchs.

To put it bluntly, Confucianism does not conform to reality at all in this social situation.

As the last great power of Confucianism in the Spring and Autumn and Warring States Periods, Xun Kuang had already realized this problem of Confucianism and made compromises against the current reality.

This kind of compromise is not only because Xunzi integrated Legalism into his own thinking, but also because Xunzi is no longer like his two predecessors, Confucius and Mencius, who insisted on his own monarch to adhere to some unrealistic kingly ways.

This kind of compromise can be seen everywhere in Xunzi's writings.

For example, Xunzi believed that governing a country can be "righteousness and hegemony, trustworthiness and hegemony, and authority and power and power." The monarch can choose either the best policy of "righteousness and kingship", or the middle policy of "trustworthiness and hegemony", as long as Just don't choose the bad policy of "seeking power to stand and die".

Or rather, in annexation wars, Xunzi believes that the monarch can choose to "empower people with virtue, benefit people, and people with wealth", which are also three methods.

Even the Confucians themselves were classified into grades by Xunzi, who said: "If the master uses lay people, the country of ten thousand vehicles will perish; In a land of hundreds of miles, after three years, the world will be one, and the princes will be ministers; if a country with ten thousand vehicles is used, it will be determined by mistakes, and it will be dominated in one dynasty."

To put it simply, Xunzi's proposition is: Comrade Monarch, if you want to be overbearing, you can do it; but while you are being overbearing, you must remember that being overbearing is only a medium strategy. If you want to last forever, you must use the kingly way.