Daming: Teach the prince about dragon slaying skills at the beginning

Prince Zhu Biao looked at Yan Changqing in shock, and asked for proof.

Yan Changqing nodded, affirming:

"That's right, Confucianism and Confucianism are the "Subduing Dragon Studies" learned by tens of millions of people!!!"

Zhu Biao frowned, and asked with a puzzled look:

"Although Confucianism controls the discourse power of public opinion, it does not mean that Confucianism can arbitrarily use the discourse power of public opinion to guide public opinion, deliberately distort and slander the emperor and the court."

"After all, the emperor and the court have their own prestige, majesty and authority."

"And there must always be a reason for everything, if there is no such thing that really exists and can be exploited by them."

"Then even if Confucians want to use the power of public opinion to guide public opinion, distort and slander the emperor and the court, they can't do it?!"

"If there is no wind and there are waves, although the emperor and the court cannot directly attack the hundreds of thousands or nearly a million Confucian scholars, literati and scholars, it is still no problem to directly use some of the culprits to kill chickens and monkeys."

"As long as the Son of Heaven and the imperial court are upright, and everything they do is for the country and the people, and for the benefit of the country and the people, then even if Confucianism holds the right to speak out in public opinion, it is nothing but useless power."

"Isn't it a bit exaggerated to say that this kind of Confucianism is "The Study of Subduing the Dragon"?!"

In Zhu Biao's view, although Confucianism is very powerful in controlling the discourse power of public opinion, it does not mean that Confucianists can use this discourse power of public opinion wantonly.

After all, the right to speak of public opinion, to put it bluntly, is the most critical, core, and most important point:

That is, something needs to happen to allow them to express their views, opinions, and attitudes, and then guide more people to recognize and agree with their views, opinions, and attitudes.

Finally, a torrent of public opinion will be formed, and then it will be possible to coerce this part of the world's public opinion to do things like fighting dissidents and coercing the emperor.

But in other words, as long as the emperor and the court do things that benefit the country and the people.

So even if the Confucianists want to make waves through the discourse power of public opinion they control, it is difficult to do.

After all, it is beneficial to the country and the people, so it means that the people agree with what the emperor and the court have done.

And as long as the people have no opinion on what the emperor and the court have done, or they agree with it.

Then Confucianists cannot use this to guide public opinion and form public opinion, let alone use these public opinion and public opinion to fight against dissidents and coerce the monarch.

And if the power of discourse of public opinion is used to create troubles out of thin air, incite public opinion, and fabricate public opinion for no reason, then the emperor and the court are not vegetarians (Li Liao's), and they will naturally deal with such Confucian people accordingly.

After all, the right to speak of public opinion is only a part of the power of the Son of Heaven after all, and it cannot really compete with the power of the Son of Heaven held by the Son of Heaven.

Therefore, as long as the emperor holds himself upright, holds the country upright, serves the country and the people, and benefits the country and the people.

So even if Confucianism controls and controls the right to speak in public opinion, it is nothing more than a blade without a sharp edge. It is just a joke to want to achieve such things as the party unites and dissidents, and coerces the monarch.

Therefore, Zhu Biao felt that it was a bit exaggerated to refer to the Confucianism as "Jianglongxue", or it was too much to praise the Confucianism.

......

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Chapter 224: "The Theory of Interaction between Heaven and Man", the foundation of Confucian "Subduing the Dragon"【Please subscribe, please order】

Hearing Zhu Biao's words, Yan Changqing smiled and said:

"If it is said that Confucianism only controls and controls the discourse power of public opinion, then the study of Confucianism is naturally not enough to be called "The Study of Subduing the Dragon."

"However, what if we add "Theory of Interaction between Heaven and Man"?!"

Zhu Yuanzhang, Empress Ma, and princes Zhu Biao, Zhu Xi, Zhu Fan, Zhu Di and other princes were all taken aback when they heard the words. They were no strangers to the "Theory of Interaction between Heaven and Man", and could even be said to be very familiar with it!

After all, "The Theory of Interaction Between Heaven and Man" can be said to be an important part of Confucianism, and it is also an important lecture content for many Confucian classics lecturers and professors on weekdays, and naturally it is also an important learning content for them.

So when Yan Changqing mentioned the "Theory of Interaction between Heaven and Man", they naturally began to think about the related content of "Theory of Interaction between Heaven and Man" in their hearts.

And Yan Changqing on the podium saw the expressions of Zhu Yuanzhang, Empress Ma, and the princes Zhu Biao, Zhu Yu, Zhu Yu, Zhu Di, etc., and turned around to write on the blackboard wall behind him, and said:

"The earliest origin of "Theory of Interaction Between Heaven and Man" can be traced back to the period of the Hundred Schools of Thought in the Spring and Autumn and Warring States Periods, and even the Zhou Dynasty in the past!!!"

"In the "Shangshu·Hong Fan" in the Six Classics of Confucianism, there were related records in this regard."

""Hong Fan" said: "It is said to be Su, when the rain is like; The constant rain is like; the name is blasphemy, and the constant light is like;

"It means that the attitude of the monarch can affect the change of the weather, and this is the germination of the idea of ​​induction between heaven and man."

"In the past, Confucius also said: 'A severe drought in a country means that all punishments and virtues are lost?', so he advised the monarch to 'rectify punishments and virtues, and serve heaven'."

"Confucius believes that there is a relationship between heaven and man. The behavior of the monarch and the people will be felt by heaven, and heaven will respond to people according to the good and evil behavior of the monarch and the people."

"The way the world responds to people is to use disasters and wonders to condemn people and make people reflect on their mistakes."

"That's why there is the phrase 'When the country is going to prosper, there must be auspiciousness; when the country is going to perish, there must be evildoers. Seeing the yarrow, it moves the four bodies.'"

"Therefore, there is the phrase 'A family that accumulates goodness will surely have more celebrations, and a family that has accumulated bad qualities will surely suffer disasters.'"

"And there's 'God to blame, nothing to pray for'..."

"These words embody the principle of the induction between heaven and man."

On the podium, Yan Changqing spoke very clearly, straightforwardly and easily understandable.

Under the podium, Zhu Yuanzhang, Empress Ma, and princes Zhu Biao, Zhu Xi, Zhu Fang, Zhu Di and other princes also listened very seriously.

Although they are also familiar with the "Theory of Interaction between Heaven and Man", they are more familiar with the "Theory of Interaction between Heaven and Man" that has been systematized and perfected after Dong Zhongshu in the Western Han Dynasty.

【Blank】⑥⒐⑧5 They don't know much about the germination and origin of "Theory of Interaction between Heaven and Man".

Yan Changqing on the podium continued to teach:

"Of course, such words, which reflect the principle of the relationship between heaven and man, are not only spoken by Confucius."

"In "Chunqiu Gongyang Zhuan", as many as [-] times expressly pointed out: 'Why do you write this? Record disasters.'

And 32 times: "Why is this book?"Remember the difference. 'Like' big fish.Who are the big players?Dry festival also.Then why not talk about drought?If you talk about it, you will see it; if you say it, you will not see it.Why book?Remember disaster also. '"

"He Xiu, a scholar of modern texts and classics in the Eastern Han Dynasty, said: "Drought, politics and religion do not respond. First, Huan Gong had no king's behavior, and compared to being hired by the emperor, he gained ambition and pride. .'"

"According to He Xiu's understanding, the drought is a response to the inaction of the government and religion, which is also a manifestation of the interaction between heaven and man."

"In addition, Mozi once said: 'Heaven will bless those who benefit others, and disasters will be brought to those who wickedly defraud others.' This kind of divine punishment itself is also a manifestation of the theory of interaction between heaven and man."

"So in the period of Emperor Wu of the Western Han Dynasty, Dong Zhongshu mainly focused on the Confucianism of Confucius, inherited the theory of disasters and strangeness in the theory of "Gongyang Zhuan", and absorbed the concept of heavenly punishment in the theory of Mozi."

"Finally systematized, perfected, and mythologized!!!"

"So there is Dong Zhongshu's lifelong knowledge culmination - "Theory of Interaction Between Heaven and Man"!!!"

Hearing this, the eyes of Zhu Yuanzhang, Empress Ma, Prince Zhu Biao, Zhu Xi, Zhu Fang, Zhu Di and other princes all flashed a look of astonishment.

They never expected that Dong Zhongshu's "Theory of Induction between Heaven and Man" not only inherited the Confucian views of Confucius, but also inherited the theory of disasters and strangeness in the theory of "Gongyang Zhuan" and absorbed the theory of heaven and earth in Mozi's theory. Punishment concept! ! !

This has never been mentioned by many lecturers and professors of Confucian classics! ! !

According to the lecturers and professors of Confucian classics, the birth of "The Theory of Interaction between Heaven and Man" is entirely due to Dong Zhongshu's Confucianism and philosophy of Confucius as the core.

Then, under Dong Zhongshu's genius, Confucianism was created just after it was pushed out of the old and brought forth the new and the system was perfected.

As for the theory of catastrophe in the theory of "Gongyang Zhuan", and the idea of ​​divine punishment in Mozi's theory, what are those things? ! !

Their Confucianism is vast and profound, how could they need to inherit and absorb the knowledge in "Gongyang Biography" and "Mozi Theory"! ! !

However, in the blink of an eye, Zhu Yuanzhang, Empress Ma, and the princes Zhu Biao, Zhu Xi, Zhu Fang, Zhu Di and other princes figured it out.

The reason why Confucians hide the fact that "Theory of Induction between Heaven and Man" inherited the theory of disasters and abnormalities in the theory of "Gongyang Zhuan" and absorbed the concept of heaven's punishment in Mozi's theory.

Naturally, it is to further maintain and elevate the status of Confucianism! ! !

This kind of thing is actually very normal in the dispute of theories.

"In Dong Zhongshu's "Theory of Interaction between Heaven and Man", there are two cores."

"The first core is - the statement of disaster and disaster condemnation."

"Calamity condemnation says that 'all disasters are caused by the loss of the country'. The emperor violated the will of heaven and did not act benevolently, and disasters and disasters appeared in heaven, and condemned. If 'condemn it without knowing it, it is fear of it'" .”

"In other words, there is an inevitable causal link between the occurrence of natural disasters in the world and the mistakes of the current rulers."

"The reason why there are natural disasters is because the emperor is not benevolent and righteous, and it is caused by improper government."

"The second core is the theory that heaven and man are of the same kind."

"Heaven and man are of the same kind, thinking that 'the sky has yin and yang, and humans also have yin and yang. The yin energy of heaven and earth arises, and the yin energy of man arises in response to it; the yin energy of man arises, and the yin energy of heaven should also arise in response to it." .Its way is also'."

"This kind of argument uses qi as an intermediary, and believes that qi has the function of punishment and morality, 'Yang is virtue, and yin is punishment'."

"At the same time, people's moral behavior can also cause changes in qi and interact with each other. It is said that when the world is governed, the people will be harmonious; if the aspirations are peaceful and the qi is upright, then the heaven and earth will be refined and all things will be beautiful; If it is reversed, the heaven and the earth will be harmed, and disasters will arise from the qi."

"Through such a core concept, Dong Zhongshu's "Theory of Heaven and Man" portrayed 'Heaven' as a supreme god, and the son of heaven is the son of heaven, and the destiny belongs to him!!!"

"The power of the Son of Heaven comes from above the nine heavens, between nine and five, and one person in the world, so precious!!!"

"Using this to deify the Son of Heaven and establish the supreme authority of the Son of Heaven to maintain and strengthen the rule of the monarchy in the world, to deter the little ones from all over the world, and to make people in the world who have ambitions of disobedience dare not act rashly."

"At the same time, it also found a relevant theoretical basis for the dignity and rule of the emperor and the father in politics."

"This is the purpose and function of "Theory of Interaction between Heaven and Man."

"At the same time, it is precisely because of this set of "Theory of Interaction Between Heaven and Man" as the foundation of Confucianism, and because Confucianism holds the right to speak in public opinion."

"That's why Confucianism can be called "Subduing the Dragon"!!!"

......

PS1: The new book is on the shelves, and we urgently need full orders and customizations from handsome guys, beauties, and bosses!I wish all the full-book and self-order bigwigs get rich overnight, good health, good luck and good luck!Thank you everyone!Kneel down to everyone! .

Chapter 225 : The best way to prove the authenticity of "Theory of Interaction between Heaven and Man"【Please subscribe, please order in full】

Yan Changqing put down the chalk in his hand, turned slightly sideways, let out the blackboard wall with the germination, birth, and reference sources of "The Theory of Induction between Heaven and Man" behind him, and looked at Zhu Yuanzhang, Queen Ma, and Prince Zhu quietly without saying a word. Biao, Zhu Xing, Zhu Fang, Zhu Di and other princes, let them think for themselves.

After a long while, King Qin Zhu Xi just looked at Yan Changqing in disbelief and asked:

"Could it be that the "Theory of Interaction between Heaven and Man" is all fake?!"

Qin Wang Zhu Yu is not stupid. From the germination, birth, and reference source process of Yan Changqing's explanation of "Theory of Induction between Heaven and Man", he can clearly feel the disdain contained in Yan Changqing's words. meaning.

Yan Changqing's hint of disdain told him very clearly, the connection between heaven and man? ! !

It's just a lie! ! !

But the problem is that in the past Qin Wang Zhu Xi always thought that the "Theory of Interaction Between Heaven and Man" was true! ! !

Faced with the doubts of King Qin Zhu Xi, Yan Changqing didn't say much, walked directly to the window, opened the window, poked his head out, and shouted loudly to the sky:

"Heaven, I am you~ Lord!!!"

"God, you are my grandson!!-!"

"If you have the ability, you'll hack me to death!-!"

......

After greeting God several times in a row, Yan Changqing turned back to the edge of the podium with a calm expression.

In the classroom, whether it was Zhu Yuanzhang, Empress Ma, or the princes Zhu Biao, Zhu Xi, Zhu Fan, Zhu Di and other princes, they all looked at Yan Changqing with astonishment at this moment.

In this era, the sky is still an era that is feared by everyone.

The more noble, lofty, and knowledgeable a person is, the less he will speak disrespectfully to the sky.

That's why I just saw Yan Changqing being so straightforward, it can even be said that he was rude to the sky.

Zhu Yuanzhang, Empress Ma, and princes Zhu Biao, Zhu Xi, Zhu Fan, Zhu Di and other princes were all stunned.

This kind of behavior of directly scolding the sky is still very shocking and impactful to them.

Yan Changqing on the podium, his eyes fell on Qin Wang Zhu Xi again and said:

"If "Theory of Interaction between Heaven and Man" is true, based on the disrespectful words I said just now, the sky should strike me, an arrogant disrespectful person, with a bolt from the clear sky."

"But now I'm still standing here."

"May I ask "Induction between Heaven and Man", what did it sense?!!

"What disaster has fallen again?!!"

If you want to prove the authenticity of "The Theory of Interaction between Heaven and Man", the best way is to directly scold God on the spot! ! !

After all, practice is the only criterion for testing truth! ! !