Like the Shiquge Conference during the reign of Emperor Xuan of the Han Dynasty, the Baihuguan Conference during the reign of Emperor Zhang of the Han Dynasty was actually a general confrontation and redistribution of interests between various academic masters in order to compete for the right to break sentences.

At that time, the meeting went on and off for more than a month.

Whenever this group of scholars reached some consensus, they would hand over the proposal to Emperor Han Zhang, who would personally decide whether it was appropriate and whether it could be passed.

What is in line with Emperor Zhang's mind, and what is not in line with Emperor Zhang's mind.

Those who meet will be accepted, and those who do not will be rejected.

And it is not known how many verbal confrontations and secret confrontations took place, as well as what price the academic sect paid to influence the decision of Emperor Zhang of the Han Dynasty.

Anyway, Emperor Zhang of Han at that time would definitely not feel that he had suffered a loss.

The right to break sentences is related to the fundamental interests of academic sects and the interests of long-term development in the future, and it is an unbearable weight in everyone's life, and there is absolutely no room for failure.

As a decider, how could the emperor suffer?

The White Tiger Conference was also a war without gunpowder.

In the end, more than a month later, Emperor Zhang of the Han Dynasty and the elite scholars of the whole country reached a basic consensus after fierce fighting and exchange of interests.

From an official point of view, they thoroughly integrated all the scholarly views and ruling knowledge of the time.

Everyone made a comprehensive compromise and shared the spoils.

Subsequently, Emperor Zhang of the Han Dynasty ordered Ban Gu, one of the authors of the Book of Han, to write a book on all the results of this meeting, which was named "The General Discussion of the White Tiger", and made a summary of this, so that everything could be concluded.

Since then, the results of this meeting have been followed.

The significance of this White Tiger View Conference was far-reaching, and it directly affected the clanization of the old Haoqiang clan after the middle of the Eastern Han Dynasty, as well as the gate valve of the old scholar clan in the later two Jin Dynasty periods.

This directly and indirectly affected the course of hundreds of years of Chinese history throughout the Wei, Jin, Southern and Northern Dynasties.

Until the Sui and Tang dynasties, its influence still existed.

The imperial examinations born in the Sui and Tang dynasties were also entangled for two or three hundred years under the influence of the gate valve family, and it was not until the Tang Dynasty was about to die that the imperial examinations gradually gained the upper hand.

And all this can be traced upwards, probably back to this White Tiger View Conference, and Emperor Zhang of the Han Dynasty, who made the final determination for the results of this meeting.

The lineage of the 14 schools that emerged from this meeting has become the official orthodoxy ever since.

The Five Classics and the Fourteen Laws were thus confirmed, and the final victors of the Fourteen Families safeguarded their own interests, and could each choose their own inheritors and divide the interests in the officialdom of the empire.

The era of protégés and former officials all over the world began, and scholars crossed the Bronze Age, entered the Silver Age, and soon after, in the last years of Cao Wei and the Western Jin Dynasty, entered the Golden Age.

This is an important conclusion of this meeting.

Another important outcome of this conference was that it was officially determined that the study of the weft was an orthodox academic discipline, and that the study of the weft was integrated into Confucianism.

Originally, the study of the Wei Wei was not within the scope of orthodox scholarship, and the theory of gods and ghosts was not originally recognized by Confucian students.

Confucius was a well-known silent and strange person who advocated worshipping ghosts and gods and staying away.

However, Liu Xiu relied on the support of the strong and the study of the weft to ascend to the top, and the foundation of his own rule was not solid, so in order to consolidate his position, he must use the study of the weft to make his position sacrosanct.

In order to further determine the legitimacy of this matter, Emperor Zhang of the Han Dynasty naturally chose to accept the study of Wei Wei as the orthodox doctrine.

Whoever admits it will be able to get benefits, continue to spread it, and if it is not admitted or accepted, then let alone say it, it will definitely be hit.

There is also an important ending, which is just as far-reaching.

That is, in order to meet the needs of the ruler, Confucianism affirmed the Three Principles and Six Disciplines, and for the first time included the monarch as a subject at the head of the three guidelines, and recognized the loyalty of subjects to the emperor from an academic and ethical point of view beyond respect for their parents, and wrote it into the textbook.

Loyalty comes first.

Although the concept of filial piety is highly praised, when it comes to real power struggles, loyalty is always the most important thing for the emperor.

There are a few other minutiae.

For example, when it comes to sexuality, after a group of Confucian discussions, Emperor Zhang of Han personally made the decision, stipulating how many times people should have sex with concubines under the age of 50 and so on.

and whether a man of different status has the qualifications to take a concubine, and when and under what circumstances can he take a concubine, the amount of concubine, etc., there are strict regulations.

There is also how to educate the children of the nobility on sexuality, and how to make them understand this knowledge in a healthy way.

It's quite humane.

There are many details and rules, but the most important ones are three.

The establishment of the Five Classics and the Fourteen Family Laws.

The study of Confucianism was integrated into Confucianism.

Jun is the minister, and the program becomes the head of the three programs.

As a result, after the White Tiger View Conference, Confucianism was further formalized and theological, and Dong Zhongshu's sense of heaven and man was carried forward.

Since then, in order to cater to the needs of rulers, Confucianism has completely deviated from Confucius's idea of "respecting ghosts and gods and staying away", and also turned its back on Confucius's academic style of "Zi Bu Silent Strange Power and Confusion of Spirits".

Confucianism is theologized, and Confucius is humanized.

In order to survive with the rulers, Confucianism began to develop as a state religion.

At the same time, it also further integrated the ideas of Confucianism and laid the foundation for Confucianism to completely monopolize the ideological and academic market.

And then, of course, the total victory of the rulers.

This meeting of the White Tiger allowed the ruler to get the best idea to rule his subjects.

The monarch is a minister and the outline cannot be changed, the three outlines and six eras are finally formed, and the feudal ethical system is basically determined.

The regulation of the family and the country is basically formed, the emperor is the head of the world, there is a family under the world, and the family has a parent.

The power of the patriarch over his clan was equal to the power of the emperor over his subjects.

The power under the feudal ethical system is such a link and a link, and for their own interests, people will do their best to maintain this system and indirectly safeguard the imperial power.

Although in the end, such the best idea will also eat back against the ruler himself, but that should be something that Emperor Han Zhang could not see.

has developed to the present day where Guo is located, and the biggest impact of the White Tiger View Conference on today is the popularity of auspiciousness.

Whatever the rulers want, they have to make a little auspicious to prove their legitimacy.

Although Guo disliked the study of the weft, his superiority was indispensable for the study of the weft to provide him with the lubricant to reach a compromise with the scholars.

Without the lubricant of the study of the weft, if he wants to succeed in the position, I am afraid that he will have to go through some twists and turns.

It's not the same with the study of the weft.

put on a veil of mystery, so that the officials and emperors have a lubricant for running in with each other, and there is also a best back-handed man who can be recognized by each other - God.

Guo became the emperor because of the appearance of auspiciousness, which is the will of heaven.

Wei Daihan was also obviously providential.

It's not that we, as courtiers, don't stop it, but that Providence requires it, so how can we stop it?

Do things because auspicious rui appeared, and since auspicious rui appeared, it is God who agrees.

What God agrees with, of course the Son of Heaven and his subordinates should do, if something goes wrong......

That's providence!

Perfect for shaking the pot.

The perfect name of righteousness.

It's so perfect.

Therefore, from any point of view, it is beneficial and convenient for the rule to integrate Confucianism into the study of Confucianism and thus theologize.

Guo is also very 6 when he plays this set, so he has no idea of wanting to change it for the time being.

But there was another thing that had to be taken care of by him.

The White Tiger View Conference made the Five Classics and the Fourteen Laws official, legitimized, and the winning Fourteen Doctrines each propagated their own method of breaking sentences and competed in the supreme power of the Empire.

Therefore, the right to break sentences is the fundamental power that scholars rely on for their livelihood, and it is the foundation that determines the direction of a doctrine.

In the era when there is no punctuation, how to break a sentence will interpret a classic.

How to interpret it will determine the academic thinking of a denomination.

The academic ideology will also determine the specific thinking and methods of the officials produced by the academic sect.

The so-called cultural monopoly is not about knowledge, but about breaking sentences.

They only recognize this method of sentence breaking, and they don't recognize anything else, and there is no way for you to learn it yourself.

Therefore, Guo knew very well that if he wanted to completely eradicate the cultural monopoly of the scholars, he had to take back the power of breaking sentences from them, and all of them should be mastered by the central government, and the central government would unify the sentences and publish them all over the world to unify their thinking and cognition.

Emperor Ling of the Han Dynasty asked Cai Yong and others to engrave the Xiping Stone Sutra, I am afraid that he had such an idea.

Maybe it's because he wants to break the monopoly of some 14 laws, or maybe he wants to have a standard for the convenience of the imperial court.

At that time, the excuse was that many family laws were controversial because of the different pronunciations and glyphs of ancient and modern characters, and the same classic would not only break sentences, but also have different characters, so Cai Yong had to study it in-depth and unify it.

Later, Cai Yong told Guo Peng that at first, Cai Yong was working with the idea of ending the increasingly fierce dispute between modern and ancient texts.

It's a pity that someone Guo who participated in this work can testify about his experience at that time, and the Xiping Shijing did not play the role it should have.

Cai Yong himself admitted that he really couldn't withstand the pressure of those schools.

Whoever uses it will offend people, his identity and status are not too high, and he does not have the sense of oppression of the world's grandmasters.

So he had to do some tricks to thin the mud, and retained the different words between the various family laws, so that the meaning of the Xiping Stone Scripture was not so far-reaching.

After that, it was not until the "Five Classics of Justice" edited by Kong Yingda and others during the Tang Gaozong period was officially promulgated as the standard for the imperial examination that the protracted family law dispute was over.

What Guo has to do is not only to unify different words, but also to unify the fundamental problem of sentence breaking.

used his arbitrariness and prejudice to make the enhanced version of "Pentateuch Justice" come out ahead of schedule.

Break the monopoly of the 14 laws, unify the official academic standards, and apply them to the imperial examinations in the future.

The central government came forward to build a unified education in schools, and the right to teach was taken back from the hands of the scholars and spread throughout the world.

And what can be killed for this is not papermaking, not printing, but the small and inconspicuous punctuation.

Papermaking and printing can speed up this historical process, but it is punctuation that can be done in one step.

Both papermaking and printing are auxiliaries of punctuation.

In the hands of Guo now, the real big move is the most inconspicuous punctuation.