Chapter 21: Confucian Radicals

Zhu Qizhen had a feeling of being opened.

The peaks and loops turned, and suddenly opened up.

The question of who is the enemy and who is the friend, at all times, should bow down and introspect. In other words, who is your resistance and who is your help?

Zhu Qizhen has always felt that most civil officials are an obstacle to Zhu Qizhen's work.

He also adheres to this idea and is making layouts. After Li Xian went to the throne, a major adjustment from top to bottom was imminent.

This is to strengthen Zhu Qizhen's control over the imperial court.

This control is naturally subject to reaction forces.

Even if Zhu Qizhen wanted to complete a set of ideological systems within the Confucian framework that would help reform the law, he did not really want to solve this problem from the Confucian framework.

He just wanted to use this set of things.

It's just that from Yu Qian's performance, he feels a kind of power. That is the power of thought, the power of ideals, the power of faith.

Zhu Qizhen had always thought that the Confucian ideological system was his hidden opponent, and this idea was shaken all of a sudden.

No matter how out of place these Confucianism were in Zhu Qizhen. But not all of the scholars and doctors in the Ming Dynasty are stubborn.

In other words, they are not all people who want to make Da Ming bad.

After all, the Ming Dynasty was not the Qing court, and the Qing court was unjust, died of shame, and its internal ideological control was extremely harsh. Many ideological changes will be included in the prison of words.

But Da Ming is much more tolerant.

You can see this by looking at the style of the great doctors.

Moreover, science is not completely unshakable in the Ming Dynasty, not long after the founding of the Ming Dynasty, the founding generation of scholars and scholars, most of them uphold practical learning.

It's like Liu Bowen, reading Liu Bowen's article. knows that this old man is not an empty person who talks about morality.

When Yu Qian was a teenager in the Yongle years, he was influenced by these predecessors, and he was more inclined to practical learning, coupled with Zhu Qizhen's influence on Qian.

If Yu Qian were to compile a collection of essays now, probably a large part of it would be on water conservancy.

Although science has been very popular in these decades, his official position has not been so consolidated.

Even in the end of the Ming Dynasty, in the middle and late periods, the study of mind is also an existence that can compete with the science.

Therefore, he can only have a banner that can gather the Great Doctors, and it seems that he can pull a large group of people from the Great Doctors for his use.

Part of it, of course, is Zhu Qizhen's authority. Zhu Qizhen's imperial authority has been unshakable in the past few decades.

The second part is the power of ideals.

Zhu Qizhen also reacted to something at this moment.

It seems that after the Tang Dynasty, the rise of science or Taoism, and the struggle between Confucianism and Buddhism, penetrated each other

Penetrate. Let Confucianism be more pragmatic and talk about mental problems.

The so-called three religions are one.

But as a social discipline, they have no new concept in terms of specific political ideology, and in addition to the folk rites that a physicist has always advocated.

Zhu Qizhen's proposition is an ideological proposition that is enough to shock people's hearts.

All political and economic changes are preceded by ideological changes.

This question is enough to shake the entire Ming ideological circle.

Although Zhu Qizhen didn't know what kind of answer the entire Ming Dynasty people with lofty ideals would have.

But it's messy enough to pry the dominance of science into play. It is enough for Zhu Qizhen to have a way to mix his private goods.

This is more of a conspiracy.

At this moment, Zhu Qizhen recalled what he had thought before, and always felt a little childish. There is more power than conspiracy, and this issue is raised openly at this moment. Many of Zhu Qizhen's difficulties were solved before.

It's just that this one thing is not without sequelae.

Yu Qian was silent for a moment and then said: "It's just that the minister is worried, but he doesn't dare to say anything. ”

Zhu Qizhen said: "Sir, please speak?" ”

Yu Qian said: "Wang Mang's disaster, Your Majesty must not be careful. ”

Zhu Qizhen listened to these four words. I can't help but have some doubts in my heart.

Confucianism is often conservative, but is there no radical wing in Confucianism?

Yes, Wang Mang is the masterpiece of today's radicals.

If you look at what Wang Mang did, almost all of his actions were advocated by Confucianism. At the end of the Western Han Dynasty, in the era of mourning, Confucianism was greatly developed.

In the face of a world of mourning, all kinds of social problems, natural and man-made disasters, and even turmoil and famine.

Confucianism has sprung up the idea of re-ordination.

It is believed that this is already a disgusting Han family, and a new king must be ordered to change his morality in order to solve various problems in society.

This trend of thought is a combination of various schools of Confucianism.

At that time, the Han people were extremely self-confident, not only militarily, politically, but also academically, and they wanted to use one theory to solve all the problems in the world.

Judging from the historical obscenity.

Wang Mang is naturally a loser. But if you look at it from the time when Wang Mang usurped the Han, it was almost a correspondence between heaven and man. Only the son of Prime Minister Zhai Fangjin, Zhai Yi and others raised troops against Wang Mang's usurpation. It is also easily pacified.

As for the rebellion of the whole world after that, it was only after the failure of Wang Mang's social experiment that it was set off.

Wang Mang relied on something to easily usurp the throne, which of course has the political power accumulated by the Wang family for several generations, but also the power of the belief of Confucian scholars and doctors.

Liu Xin, the most famous Confucian at that time, personally came down to support Wang Mang.

Yu Qian raised this question, which actually illustrates one thing

, that is, the beginning of things is easy, but the end of things may not be as Zhu Qizhen thinks.

During the time of Emperor Wu of the Han Dynasty, he used the doctrine of the Ram family to pave the way for his various actions, and the effect was very good, so Confucianism intervened deeply in politics, and then Confucianism also added enough reaction force to the politics of the Western Han Dynasty.

Even Zhu Qizhen thought a little deeper.

Why did Confucianism have few creative masterpieces in specific institutions after the Great Han. For example, the government soldier system?

The ideological basis of the government soldier system is actually hidden in the thoughts of the great Confucians of the Han Dynasty, and the same as the armor protection system and so on.

I'm afraid this is not necessarily that the later Confucians are inferior to the former Confucians, but the emperor may not want the great Confucians to have more ideas.

Letting the Confucians talk about the nature of the mind may not necessarily be what a certain emperor thinks, but it is the inevitability of historical evolution.

Whether the mind is important or not, it is very important, and this establishes the basis of many dharmas and even thoughts. It seems to be a lofty idea, but in fact, it affects everyone in society, but many times, we are in it without knowing it.

But these things are always a little too far from society.

Moreover, Zhu Qizhen knew some trends of thought in the late Ming Dynasty, and there were a large number of non-monarch thoughts in the late Ming Dynasty, the most famous of which was Huang Zongxi's: "The world is the guest of the lord." "He even openly said that the king is the great thief in the world.

Today, Zhu Qizhen let go of this opening. It may be able to help him do a lot of things, but it is likely that in the future, the revolutionary army that invaded the Forbidden City, the ideology and theory, will be formed in this era.

Don't think it's impossible.

It is very likely that the same "Rites and Fortunes of the Great Same", where Kang Youwei is, the new system of the ram composed of the same article of the third world, has become the ideological basis of the Wuxu Reform. But in the case of Sun Yat-sen, it is the revolutionary idea that the world is for the public.

Yu Qian's sentence may not have such a deep meaning, but it makes Zhu Qizhen can't help but think more.

Everything about him, whether it is power or family affection, all social relations are based on the structure of imperial power, once the Ming Dynasty is gone, his descendants, and even his political achievements, may be attacked and defeated.

Zhu Qizhen also had some unbearable feelings in his heart.

After all, he is not a famous person in the 21st century in later generations, but an emperor for decades, and the emperor's thinking has also deeply penetrated into Zhu Qizhen's thinking.

There are many things, Zhu Qizhen is confident that he can control them. But he didn't feel that his descendants could control it. And thought is the sharpest in the world, and it is also a dangerous weapon.

He can make people fearless of life and death, make cowards warriors, and make warriors cowards. Let the weak become the strong, and let the strong become the weak.

can push the Ming Dynasty to the extreme, and it is also possible that the Ming Dynasty will collapse and the rubble will be left when it is at its peak.

How should Zhu Qizhen choose?

He had it very quickly.