I am the king of the dead

Thinking that water, fire, vegetation, animals, and all things are more important than people is obviously worse than the ancients 2000 years ago, and it is a phenomenon of atavism.

This is the inevitable result of the vigorous development of humanistic thought from the emphasis on ghosts and gods to the emphasis on people in the late Spring and Autumn Period.

Ji Lu once asked Confucius about ghosts and gods, and Confucius said: "If you don't even care about people, how can you care about ghosts and gods? Isn't that stupid?"The righteousness of managing the people is to respect ghosts and gods, which is wisdom.

Zhuangzi said: Do not talk about unnatural things outside the world.

Mozi understood the theory of ghosts and gods, but Mozi answered clearly why he pursued the theory of ghosts and gods, saying: I have the will of heaven, just like a wheelman has rules, and a craftsman has rules.

Falsely relying on the theory of ghosts and gods to realize one's own political ideas, this kind of idea of ​​clarifying ghosts and gods caused Mozi's theory to encounter great troubles in its later development.

Yi said: The sage teaches with the way of the gods.

The way of ghosts and gods is nothing but the means of enlightenment by saints.

After the class of ghosts and gods is eliminated, it will naturally have to be filled. Who will assume the original duties of ghosts and gods?

saint.

This is a true portrayal of the vigorous development of humanistic thought in the spring and Autumn period, from the emphasis on ghosts and gods to the emphasis on people in the midst of great speculation.

Human beings are more valuable than all things, so what is sage?

Hu Wei knew that it was difficult to answer this question, because there were different opinions, so he bowed his head and said, "Your Majesty, this subject is just a family talk, your Majesty just listen to it."

"Holy, the sound enters the heart, enters the ear, and comes out of the mouth, holy, and passes through."

"Lao Tzu said that listening to the sound is understanding; Confucius said that one is penetrating and it is penetrating; Mencius is saying that it is big and transforming it is penetrating; Zhuangzi is saying that all things are all being penetrating; Mozi is saying that the same is penetrating; Guan Zi said that observing the sky above and observing the earth below It is clear; Shang Yang said that knowing the essentials of all things, observing the changes of the past and the present is clear."

"Everything can be said to be holy."

Laozi and Zhuangzi are Taoists, Confucius and Mencius are Confucianists, Mozi is Mohism, Guanzi is Guanxue, and Shang Yang is Legalism.

As early as the Warring States period, they had already studied in depth what is holy.

The words of Hu Shangshu's family.

"Yi said: Husband Yi, the reason why a sage is so deep is to study a few." Hu Ming saw that His Majesty had understood the meaning of Tong, and said conclusively.

In the narrative of the Book of Changes, Ji refers to "—" Yang Yao, and refers to "—" Yin Yao.Refers to the nature of things.

Tai Chi gives birth to two rituals, two rituals give birth to four images, and four images give birth to gossip.

Yin and Yang are the root of all things, and the sage has a deep research on the root of all things in the world.

The characteristic of sage is the root of understanding the operation of all things in heaven and earth.

China has a very strong culture of worshiping saints. Laozi, Zhuangzi, Confucius, Xunzi, etc. are all revered as saints.

Hu Wei used a few words to explain what a man is, what a saint is, how a saint is born, and how it is defined.

That is to say, the sage understands the principle of the operation of all things in the world, which is called Tongtong.

Zhu Qiyu thought for a long time and said: "No one in the world can understand the principle of the operation of all things in the world. Naturally, there are differences, so there are no saints in the world."

From the perspective of political culture, the concept of sage is not only a common concept system about people, but also a fully idealized political model.

But obviously, the saint does not exist.

No one knows XX better than me, it's just a kind of speech, it doesn't mean I really understand it.

There is no understanding king in the world.

The ancients did not talk about the facts, but always based on real life, as the object of understanding and practice, so that the humanistic thought flourished.

It is not difficult for Zhu Qiyu to admit that he is not a saint, but just a monarch.

Hu Yan was full of smiles. His Majesty is always a person who seeks truth from facts, and is not someone who talks empty words. It is a blessing for Daming.

He continued: "Your Majesty, Guan Zi said: The heart is in the body, and the position of the emperor is also. The nine orifices have a position, and the official is also divided."

Hu Wei continued to explain the etiquette. Your Majesty doesn't like Confucian classics very much. It doesn't matter. The etiquette is not an inconvenience.

He can quote more opinions from Guanzi, Mozi, and other schools of thought.

What he means is that the emperor is like the heart of a person, and the courtiers are like the nine orifices of a person, each performing its duties.

Zhu Qiyu nodded and said, "Of course."

"Therefore, it is proper for the ministers to assist His Majesty, advise His Majesty, and formulate government orders." Hu Wei paused for a moment, his eyes flickering a little, and finally said: "Your Majesty, those who have passed the examination to promote scholars, or the world's literature, into two types."

"One is the dreamer. They are good at fabricating all kinds of dreams, calling it Datong. For example, Qiu Jun dreams, but he can't practice his ideas at all."

"One is a person who is down-to-earth to practice this dream."

"For example, Xu Youzhen was in charge of water control in Hetao; for example, Li Xian was in charge of wind power in Nanya; for example, Li Binyan was in charge of materials in the nine provinces of the Yangtze River Basin in the shipping department of Songjiang City."

After passing the Wen Jinshi examination, they will enter the Imperial Academy, but many Jinshi enter the Imperial Academy and start dreaming, or they can also be called thinkers.

They are thinking about where the Ming Dynasty should go, and they will write articles for the rest of their lives. The imperial court selected them to let them think and dream.

Qiu Jun's thinking is beyond the times, and it is exactly the same as Zhu Qiyu's decree, but they are not capable of realizing those ideals.

Zhu Qiyu nodded, Hu Min's words were correct.

Ma Zuzu also pointed out that there are two kinds of people within the ruling class, one is practitioners and the other is thinkers.

The task of the thinker is to invent illusions for society and for his class.

There are all kinds of fabricated fantasies, the highest form of which probably belongs to the theory of the Utopia.

This utopia is not born out of curiosity or ingenuity, but the fruit of cruel, bloody, and disorderly contradictions in reality.

Almost every great speculation of the Central Plains Dynasty was accompanied by great pain.

For example, the Spring and Autumn Period, when there was no righteous war, and the Spring and Autumn Period and the Warring States Period, when rituals collapsed and music was broken, were a time of great pain for the common people, scholar-bureaucrats, and soldiers.

For example, Gongsun Yang's theory of great unification, which was based on the Qin law, came into being based on the chaos of the Seven Kingdoms in the early Han Dynasty.

Every big debate pushes forward the historical process little by little.

In the narrative structure of the Central Plains Dynasty, Utopia is called: Datong World.

Hu Wei's thoughts seemed to return to the era when a hundred schools of thought were contending. The visionaries of that era imagined a world of great harmony in the Utopia, colorful and unique.

Although they are different, they are all the same in the end.

End the troubled times and bring peace to the world.

He said with a smile: "The Datong world built by the ancient Confucians is: the ancestors describe Yao and Shun, and the constitution is civil and military."

"In this world, there are distinctions between monarchs and ministers, high and low, and harmony between the upper and lower levels. The emperor loves the people, the people respect the emperor, administers benevolent government, collects taxes lightly, conducts enlightenment, punishes lightly, saves the orphans and the poor, and cares for the old and the young, so benevolence and justice higher than profit."

Zhu Qiyu kept nodding his head. This is the Confucianism, not the Confucianism. The Confucianism talked about the Datong world, and the Confucianism stood drinking and wearing long gowns.

As we walk along this road, we go awry. To be specific, we are full of doctrine in our mouth and business in our heart.

Hu Wei continued: "The world of Datong built by Taoism is heaven. There is no land of existence, so there is a world of supreme virtue. Governance by doing nothing, the world will be peaceful."

"The legalist world of Great Harmony is one that is cut off from the law."

"Although the law can only be enacted by the monarch, once the law is enacted and made public, not only all officials and people must obey it, but also the monarch who enacted the law. It is the so-called: the prince who breaks the law is as guilty as the common people."

"The Datong world of Mohism is that people love each other and benefit each other, and based on this, everything is still the same as the Son of Heaven."

"In Mozi's world, you love me, I love you, the relatives are like your own, and the wealth of others is like your own. Everyone lives in the sound of love."

Hu Wei explained the beauty of the Utopia built by a hundred schools of thought and the great harmony of the world.

Legalism is more like a world of social contract theory, Mohism is more like a world of fraternity, Taoism is more like a world of nature, and Confucianism is a world of kings and paradise.

Guan Xue is a little bit involved in all aspects, does not belong to all parties, and is more like a miscellaneous family.

These Datong worlds are the overall political design and strategic goals summed up by various schools of thought in the face of bloody reality.

Hu Wei said with a lot of emotion: "So, Confucius, Xunzi, Mencius, Laozi, Mozi, Wenzi, Han Feizi, and Shang Yang all pursued the displacement of the people and the suffering of the world. They hoped that the sage would come out and the world would rule. "

"They scolded all the princes during the Warring States period as the generation of beasts and cannibals."

Zhu Qiyu understood what Hu Wei meant. The Datong world was the dragon banner of thinkers. They carried the dragon banner and banner to criticize the monarch and criticize current events. This is a kind of self-regulation of the court.

Many theories of Datong world are a kind of spiritual and public opinion constraints.

In the narratives of various schools of thought, the holy lords, holy kings, and prosperous ages described become a mirror, placed next to the monarch, and become an invisible theoretical constraint.

This kind of theoretical restriction, as well as the institutional restriction of the six subjects to block and refute the matter, are very necessary.

But this self-regulation is gradually failing.

Zhu Qiyu shook his head and said: "But the current situation is that many people avoid the truth and talk about Datong, instead of practicing the law of Datong. They hold Datong high, but bark and bark for the self-interest of the family. There is no virtue at all."

Ideal is full, the reality is very skinny.

Su Ping and Su Zheng actually took the news of Ye Buhuo, who was born and died for Daming, and sold it to the spies of Wala, only for a mere 300 taels of silver.

Su Ping and Su Zheng are both Confucian scholars, and they are also holding up the dragon banner of the Great Harmony world, criticizing the emperor verbally, saying that the emperor is aggressive.

Do they really care about the people?No, but they are just doing it for fame and profit.

Daming has a problem.

When Hu Wei said this, his expression was sad, and he said helplessly: "There are no saints in the world. Your Majesty upholds public tools, and the officials are like nine orifices. certain."

"This kind of persuasion is often ineffective. For example, King Jili insisted on conquest in person despite the collective opposition of the British Duke Zhang Fu, the Ministry of War Minister Kuang Ye and other civil servants and generals."

"Ugh."

All the people present sighed.

The Tumu Fortress incident was a deep scar on the heyday of Daming. Even though it healed, the historical lessons he brought had a far-reaching impact.

Hu Wei said helplessly: "The monarch is above all things, and the scholar-bureaucrats are often uncertain about the matter of persuasion, so they will be sent to the Ministry of Rites, and they will be checked first. This is also one of the rules."

"Fengyang Poetry Club has broken the rules. The court forbids talking about moving to the south and negotiating peace. They wag their lips and tongues to create wind power, and they should be beheaded by His Majesty."

It was precisely because Su Ping and Su had sold the news to the spies of Wala that they were sent to Jiejieyuan.

Zhu Qiyu nodded solemnly and said: "Advising and accepting advice, the good deeds of my sages and ministers, have now become a tool for the struggle between the court and the middle party. I am very sad."

Hu Wei agreed very much and said: "Your Majesty, when Shang Yang met Qin Xiaogong, Qin Xiaogong was unwilling to adopt Shang Yang's law, so he changed the law. Qian Long, Du Zhi, Gongziqian and Shang Yang each held their own opinions. Qin Xiaogong felt that Shang Yang's law was more appropriate."

"King Hui of Liang and King Xuan of Qi didn't like Mencius' theory of benevolent government, but they still took the trouble to ask Mencius for advice on how to govern the country."

"Providing advice and accepting advice, no matter which school or faction is advocating, offering advice and accepting advice has become a recognized supreme virtue, and it is used as a measure of a virtuous lord and loyal minister."

"Your Majesty, Confucianism has entered a dead end."

Confucian classics can no longer solve the problem.

Yu Qian, Hu Wei, Qiu Jun, King Xiang, Li Binyan, Xu Youzhen, etc. all went to other schools of thought to find a solution.

Yu Qian often quoted Laozi's theory, talking about the king outside and the sage inside, about cultivating people for a hundred years, and talking about the system of the country.

Hu Wei considered himself immoral, and directly said that Confucianism had entered a dead end, and if it remained unchanged, the Ming Dynasty would perish due to corruption.

Qiu Jun advocated benevolence and righteousness based on profit, King Xiang advocated the theory of the importance of profit and handle, Li Binyan had the universe in mind, looked up at the starry sky, and watched the way of nature, summed up the six ranks and the order of the four seasons.

Xu Youzhen and Chen Yi are more like Mohists than Confucians. They don't care about their cars being damaged by poor coolies.

The two burly men, for the sake of survival, trekked mountains and rivers, not talking about politeness and etiquette, but only about work efficiency.

As Zhu Qiyu said, there was a problem with the Confucian rituals and laws of the Ming Dynasty. Along with the great pain of the Tumubao change, there must be the great speculation of the Ming Dynasty.

The Great Speculation of the Central Plains Dynasty is about the same in nature as the Western Renaissance.

It's just that there were too many great speculations in the Central Plains Dynasty, and the great speculations have been regarded as commonplace.

Zhu Qiyu understood what Hu Min meant, nodded and said: "One more choice, one more path, one more reference, one more angle, only then can the government be smooth and the people harmonious, and there will be a peaceful world."

Chapter 456 The successful reproduction of Houfeng Seismograph

Zhu Qiyu suddenly realized that, in fact, Daming's great speculation had already begun, but Zhu Qiyu who was in it did not realize that the subtle and silent things about moistening things were subtly affecting everyone.

Zhu Qiyu was quite pleased with this phenomenon.

The ministers left Juxian Pavilion, the center of Ming power.

At this time, Xu Dun, the supervisor of Qin Tianjian, made a very interesting instrument.

A magical instrument from more than 300 years ago, the Houfeng Seismograph.

But Xu Dun was very annoyed.

It is about eight feet long, like a wine bottle, engraved with patterns of tortoises, birds and beasts in seal characters. There is a pillar in the middle of this seismograph, and there are eight cloud dragons outside, with a copper ball in the dragon's head.

The principle of this seismograph is that there is an inverted wine bottle-shaped cylinder in the middle, which is called Duzhu.