Chapter 24

One

From the previous chapter, we can know why the development of acquired gossip came to a stagnation in the Song Dynasty, which is related to the emergence of ideological differences in the superstructure.

If we look back at Chinese history, the Han Dynasty can be said to be the beginning of China's centralized system, but the Han Dynasty was a political pattern of "parallel counties and states", which was open, a political system in which the system of princes and the system of counties coexisted, the rights of the county lord and the power of the central government were intersecting and parallel, and the system of vassal states had similar points of federalism, which was in the scope between the closed centralized system and the open federal system.

In the early days of the Han Dynasty, the politics were deeply influenced by Taoist thought, and the upper ideology advocated the rule of inaction, and the system implemented the joint control of the county king and the imperial power, and the social system of counties coexisted and governed the country together.

Because the vassal states set up a set of rights system that stands side by side with the imperial power, the vassal states have relatively free space in the development of economy, humanities, military, religion, etc., therefore, when this loose federal system develops to a certain extent, due to the accumulation of wealth, the continuous enhancement of military strength, followed by the impact on the rights of centralized politics, this threat comes from the idea of three-element openness, that is, the principle of pluralistic openness possessed by the acquired gossip.

The Han Dynasty eventually broke out in the Rebellion of the Seven Kings.

After the Han Dynasty, China entered the period of the two Jin Dynasty and the Northern and Southern Dynasties, this period was a period of multi-country melee, a variety of ideas coexisted, and it was still a cultural development model based on Taoist culture and supplemented by Confucian culture, but because Taoist culture had too many defects, Confucian culture was not enough to support the ideology of the entire superstructure, the third kind of thought entered in this period, that is, the Buddhist culture developed in the two Jin Dynasty.

Buddhist culture was strongly supported by the superstructure in the Northern and Southern Dynasties and the Tang Dynasty, and became the three major ideas that coexisted with Taoism and Confucianism, but because of the pro-people line of Buddhism, Buddhism has never become the ideology of the superstructure and has become the mainstream culture.

The Han Dynasty died in 220 A.D. to the Song Dynasty in 960 A.D., with a gap of 740 years, of which the Tang Dynasty ruled for 289 years as a complete unified country, and the rest of the 400 years were in the era of multinational strife. However, the humanistic thought of the Tang Dynasty was not dominated by Confucian culture, and the Tang Dynasty was a country where Confucianism, Buddhism, and Taoism coexisted.

The Tang Dynasty was ideologically open, and the state system was both inherited and innovative.

The system of moderation and envoys adopted in the Tang Dynasty was an open system developed in response to the current situation at that time, which was a system in which power was opened downwards by the unified centralized system, and the imperial court delegated power to the localities, and the localities were then delegated to the local individuals at the lower levels. That is, to set up military and political chiefs with full political, economic, and military powers in the border local military towns.

On the basis of his father, Emperor Xuanzong of the Tang Dynasty set up the famous Tianbao Ten Sections, which was the fundamental reason for the local government to get rid of the control of the central court and form the division of feudal towns. From the middle and late Tang Dynasty to the establishment of the Song Dynasty, the reason for the frequent wars for hundreds of years was also the result of the excessive power of local governments.

It can be said that in the 740 years from the fall of the Han Dynasty to the establishment of the Song Dynasty in ancient China, the ancient Chinese government did not establish a complete, unified, and ideologically solid governance program for the superstructure.

This period was the most glorious period for the application and development of the acquired bagua, which was also the reason for the ideological differences in the development of classical Chinese culture to the Song Dynasty.

When China's classical culture developed to the Song Dynasty, due to the centuries-long wars in the Central Plains, the Song Dynasty government did not fundamentally solve the situation of many countries in the world. The Song Dynasty ended the division of feudal towns in the five dynasties and ten kingdoms, but did not realize the centralization of the world of great unification, and the two countries of Jin and Liao in the north, the land was strong and powerful, and they were eyeing the Song State, and the long-term intrusion continued, and the remnants of the internal idea of separating the feudal towns were not exhausted, and the internal uprisings and wars continued.

Based on the failure of political change, the literati of the Song Dynasty began to reflect on the ideological confusion brought by the I Ching culture to the Chinese, and the Yi scholars of the Song Dynasty led by Shao Yong first put forward the theory of the decline of the world, believing that the development of human civilization to the Song Dynasty has entered a stage of decline, and only by finding new ideas can we guide Chinese civilization to a new direction of development, and finally the I Ching has a change in the direction of research among the literati of the Song Dynasty, first of all, the Yi scholars led by Shao Yong, proposed a new understanding of Hetu and Luoshu, and restarted the "Hetu" The study of the influence of Chinese culture has formed the "Innate Bagua Theory".

This is the reason why Shao Yong's innate gossip theory was affirmed by Cheng Zhu.

This is also the reason why the acquired gossip has stagnated in the Song Dynasty.

However, Shao Yong and Cheng Zhu Lixue were not recognized by the superstructure in the Song Dynasty, and even had the voice of extinguishing Cheng Zhu Lixue.

The study of the Book of Changes in the Yuan Dynasty was basically at a standstill, which was related to the cultural thinking of the Mongols, and the invaders had ideological obstacles when using the colonial culture, one was due to different cultural genes, and the other was due to different cultural levels.

In fact, in ancient times, the ideology and culture of the aggressor often lagged behind the cultural cultivation of the invaded.

The reason is that in the period of cold weapons, human beings did not rely entirely on knowledge and cultivation, as well as advanced weapons as means to become invaders, but relied on simplicity and bravery, as well as the spears and swords that both sides had to fight hard. Therefore, the most widespread use of culture is still in the era of peace.

Therefore, the cultural achievements of the Song Dynasty were not applied until the Ming Dynasty.

After analyzing all the ideas left in ancient China, Zhu Yuanzhang selected Confucian culture and physical thought as the metaphysics of the superstructure, and promoted it as the political program of the Ming Dynasty's royal power. At the same time, the dissident ideas in Confucianism were expelled from ideology in order to purify the purity of Confucian culture and rational thought. It was for this reason that Zhu Yuanzhang invited Mencius out of the Confucian Temple.

However, Zhu Yuanzhang probably didn't realize that no matter what culture has its pros and cons, while you tighten one ideology to form a closed ideology, you also close another open door.

After you get on the closed track, the open train stops at the same time.

In order to ensure the stability of royal power and the smooth implementation of the centralized system, Zhu Yuanzhang finally chose the Confucian culture based on the theory of innate gossip as the political program of the superstructure, which was used to rule the lower classes of the people, to end the system of separation formed by the open acquired gossip thought, and the war-torn society.

and purged Mencius's thoughts, which tended to gossip the day after tomorrow, to consolidate the centralized system.

This is the reason why the development of acquired gossip came to a standstill in the Song Dynasty, and it was expelled from ideology in the Ming Dynasty, and it was exiled to the people, gradually moving away from the superstructure, and becoming a kind of fortune-telling culture for the people.

Zhu Yuanzhang made great sacrifices in eliminating the influence of acquired gossip on ideology, which was emulated by a great contemporary man.

Therefore, it is by no means easy to dispel the ideology that is ingrained in people's minds.

Two

In the previous chapter, I said that the concept of politics can be ingrained in people's minds, because of the innate dependence psychology of human beings, which is equivalent to the psychology of freedom, which comes to this world with the physical body, and is the inherent humanistic will of human beings, which is the solidified organizational consciousness of human beings, and exists in the depths of the human soul like self-consciousness.

If there is a pattern in the world, then this is probably the origin of Zhu Xi's theory of "learning from things". It is also the reason why Zhu Xi advocates "preserving heavenly principles and destroying people's desires".

This is also the reason why there is a critique of classical Chinese culture.

In ancient times, the source of Chinese cultural thought was a cultural thought based on the primitive rationality of matter, and its core idea was to take material as the guide, but material is the theory, to find the origin of material production, which is also the reason why the Chinese produced the theory of yin and yang and five elements.

The earliest Chinese ancestors believed that the world was divided into heaven and earth, heaven and earth were divided into yin and yang, yin and yang contained five elements, and the five elements constituted the material world. This idea is similar to the ancient Greek thinker Thales's idea that "water is the origin of the world". Lao Tzu made this point clear in the Tao Te Ching, but it was a few hundred years behind Thales.

This is where the Chinese's advocacy of going with the flow stems from this.

Because of this, the Chinese seriously lack respect for the independence of human nature, ignore the fact that human beings are the masters of the world, and deviate from the fact that people are people-oriented and talents are the main body of transforming the world.

The roots of this thinking are related to China's geographical environment, and the self-sufficient production mode of ancient China has created the origin of the Chinese sheep culture, and the Chinese can completely survive without foreign trade. Therefore, the Chinese closed themselves did not trigger a backlash in the Chinese mind, but willingly accepted the expansion of the innate dependence psychology and accepted the suppression and closure of the rulers. If this happened in Europe, it would simply not be possible.

The reason is that the sea and nomadism need to be more open and self-oriented, and for them closure and suppression are like depriving them of their lives, so culture is far more affected by the geographical environment than by the culture itself.

In recent years, the rise of Chinese classical culture in contemporary China is related to this, and countless Chinese are imagining the transformation of Chinese classical culture and the reproduction of the glorious cultural history of ancient China. But don't forget that today's world is no longer the world before the nineteenth century, before the nineteenth century, due to the restrictions of transportation, people-to-people, state-to-country exchanges were limited, or even restricted, but today is different, today's world is similar to the Spring and Autumn Period of ancient China, and today's China is similar to the Qi State at that time.

The wealth of Qi is known to the world, and in the end it did not escape the end of being unified by Qin.

Looking at it now, the most urgent task for the Chinese is not to regain their glory, but to establish a complete ideological system as soon as possible, so as not to be harmed in the world hegemony and to stand tall among the nations of the world like the Qi country, so as to ensure that the people under the system are protected from war.

Three

The American political scientist Lucian Pye famously said that modern China is still "a civilized society that prides itself on being a nation-state." The presumptuous ideas that underpinned the traditional Chinese world order have continued into modern times. (Kissinger: On China.) The reason why Chinese form this sense of self-esteem comes from Chinese's understanding of the laws of nature and from Chinese's intuitive and rational understanding.

Chinese generally recognize the rational law of material existence, the existence of an innate fixed number, that is, "the knowledge of things", everything to convince people, to oppress people with things, to form the idea of things before people.

This has formed that in ancient wars, all wars launched by the Chinese were wars at the cost of destroying lives, that is to say, once the Chinese launched a war, they did not hesitate to sacrifice their lives, and the purpose of the war was not to hesitate to sacrifice their lives, and only to seek victory or defeat as the standard war, and the blood was not spared. That's the terrible nature of binary thinking.

Therefore, contemporary Chinese must get out of the thinking trap of the binary structure, get rid of the rational mechanical thinking mode, transition to the humanized thinking interface, and achieve the ideological standards and thinking methods of people-oriented human thinking.

China's contemporary science is developing by leaps and bounds, but cultural thought is seriously lagging behind social development, and there are even signs of regression, which is worrying.

A great man of contemporary China is well-read and knowledgeable, and after the founding of the People's Republic of China, he firmly took the step of breaking the old cultural thinking of ancient China, and many Chinese do not understand his actions, and even today there are still many people who do not understand and think that this is wrong, but when a certain period of time passes, when you look back at history, you can know how great and lofty this person is.

In another 50 or even 100 years, looking back at China, everything that the Chinese have today has benefited from this great man. Because it is he who clears the old package in your mind and gives you the opportunity to travel lightly, so that you can have the brilliant achievements you get today.

However, it should still be noted that despite the tremendous efforts made by the great men, China has not shaken off the shackles of dualistic thinking, but has only jumped from one mode to another.

For a true republic is one in which the majority looks after the interests of the minority, not one in which the minority governs the interests of the majority.

Under the republican form of government, there must be a two-power separation system, but also a three-power separation system, and even more so, there must be four powers to balance each other, and finally realize the political pattern of five-power circular supervision.

Only in this way can human civilization truly realize a democratic, centralized, and free civilized society and achieve great harmony.

Four

Why is it that materialism cannot defeat idealism, and in the end, Confucius's conjecture of "the unity of heaven and man" and Kant's conjecture of the materialist world will disappear into the vast sea of people?

It's very simple, because who created culture in this world, and who created world civilization?

Needless to say, human. Except for human beings, no species can reach the height of human beings, cannot possess human wisdom, and cannot reach the realm of human love.

In this world, only human beings are the founders of world civilization, so all human behavior in this world must be people-oriented, people first, and people before the after. And it is not possible to take the principle of prior to the afterthought.

The ultimate principle is to take consciousness first and matter last, but not to take matter first and consciousness second.

This is the minimum standard of this world and the human world, without human beings, everything in this world is ruins, vast stars, and meaningless. This is the fundamental reason why materialism cannot defeat idealism in the end.

Now we know that materialism is the study of matter first and consciousness second, and idealism is the study of consciousness first and matter second.

As far as this world is concerned, no matter what state the world develops to, as long as there are human beings, it should be a world in which consciousness comes first and matter comes later.

Because you don't have human consciousness, how can you get human civilization, and if you don't have human civilization, how can you get human political, humanistic, and religious consciousness?

If the world only has matter, or matter comes first, then all living species in the world are accessories of matter, subject to the influence of matter, material dominates the world, and life has no value orientation, it must be a world that conforms to nature, because all living things, including man, are just low-level animals, just walking dead, how can culture, civilization, society, and country come from?

If this world is a world where matter dominates consciousness, then there are no intelligent and loving human beings in this world.

That is to say, the world is still in a chaotic and unclear stage, and there is no human civilization in nature, and such a world must be a world that follows its own nature, and everything in the world is uncivilized, like animals, and only seeks to survive.

However, the fact is that this material world, since the existence of human beings, the ascension of human wisdom has prompted human beings to begin to transform the world and create civilization, and from this moment on, this world is no longer a materialistic world.

Due to the ascension of human intelligence, human beings began to dominate this world, and from this moment on, this world was an idealistic world dominated by human beings.

The truth is as simple as that, and often the profound and cold ideological concepts are actually very simple logical thinking.

Therefore, in this world, all human behavior must follow the principle of putting people first, people before things, people before things, people before things, people are not low-level animals, let alone walking dead, people are people with self-will, people will use self-will to transform the world and create life.

This is also the reason why the materialist ancient Eastern culture advocated going with the flow, while the idealistic Western culture advocated the transformation of nature. Because only by advocating going with the flow can we treat the people as if they were grass, fool the people, rule the people, and carry out the "conformity with heaven and the destruction of people's desires" among the people.

From this very simple truth, we can understand why idealists always put people first, and consider people first in dealing with people, things, laws, and principles, and put things, laws, and principles after people.

If you have an in-depth understanding of Western laws, you will find that Western laws, regulations, and policy measures are all formulated with people first.

However, the laws, regulations, and policy measures of the Oriental people are just the opposite, and the laws and policies of the Oriental people are all based on the matter, law, and reason, and put people behind the matter, law, and reason.

This is the difference between Eastern and Western cultures.

In the end, whether the world is subordinate to Western beliefs or Eastern ideas, everyone will slowly understand.

Chinese should wake up, the world should have more valuable problems than trees, stones and stars, that is, human spiritual problems, moral problems, legal problems, religious problems, political problems, humanistic problems. These questions are closely related to people, only people can do things, only human beings are the core of everything, and all trees, stones and stars are ruins and have no value.

This is precisely the root cause of the backwardness of the Eastern civilization behind the Western civilization, ignoring the importance of human existence, any culture will embark on the road of death, no matter how brilliant you once was, the reason is just one sentence: this world is a human world, without human beings, how can human civilization come from?

Fifth, the 24th hexagram of Zhou Yi, the compound hexagram (mine refu), Kun on the shock.

The original text of the hexagram

Complex. Prosperous. There is no disease in and out, and there is no blame for friends. Repeating the way, seven days back and forth, there is a lot of benefit.

The elephant said: Thunder is in the ground, repetition. The first king retreated to the day, and the business travel was not good, and then he was unconscious.

Repeatedly, back and forth. From 彳, polyphony. "Shuowen" case: "Shuowen" does not have the word "Fu". Sickness, sickness also. "Sayings".

Notes: Correspondence, smoothness. There is no disease in and out, and friends come and go without worry. Repeatedly, seven days back and forth, there is a small benefit.

The first nine resignations

The ninth day of the first month. Not far away, no regrets, Yuanji.

Xiang said: Not far away, to self-cultivation also.

Note: If you don't travel far, there will definitely be no regrets, and you must be auspicious.

Sixty-two resignations

Sixty-two. Hugh Fu, Ji.

Xiang said: The auspiciousness of recuperation, the following benevolence.

Notes: Stop coming, Gee.

Sixty-three resignations

Sixty-three. Frequent and repetitive, vigorous, and blameless.

Xiang said: Frequent repetition is fierce, and there is no blame.

Note: Frequent exchanges, such as sharpening the blade, worry-free.

June Fourth Speech

June Fourth. The Bank of China is independent.

Xiang said: The Bank of China is alone, and it is from the Tao.

Notes: Halfway through the journey, travel alone.

Sixty-five remarks

Sixty-five. Revenge, no regrets.

Xiang said: Dunfu has no regrets, and China and Israel are self-examined.

Note: Grinding and grinding, no regrets.

On the sixth line

On Six. Lost, fierce, and catastrophic. With the use of the teacher, there will be a big defeat in the end, and the king of his country will be fierce, and he will not be conscripted for ten years.

Eyesight, eye disease is also a sting. "Sayings".

Xiang said: The murderer of the lost recovery is also anti-monarchy.

Notes: Lost in the direction of travel, fierce, calamity, boils. The army was conscripted, and in the end there was a great defeat, so that it affected the monarch, and he did not dare to start a war for the next ten years.

This hexagram has no great significance, it just warns you to go back and forth, do what you can, and do not lead the disease to conquer, in vain, and harm the pond fish and endanger others.

Here are four sentences to sum up.

Moving in the smooth resumption,

It is not great to attack according to your ability.

Wang Shi did not move to check the disease,

Exemption from 10 years of non-requisition.