The implementation of the imperial examination system in Japan is no less than a bombshell hitting the soul of the Japanese Confucian circles, and it is also a direct attack on the soft threat of the spread of Confucianism in Japan.

In his secret report to the base camp, "Strengthening the Necessity of Strengthening Japanese Confucianism in the Construction of Political Power", Katsuzaburo pointed out that the spread of Confucianism in Japan began in the Tang Dynasty of China, and it was also in the Tang Dynasty in China that Japan studied China on a large scale, and also established the imperial examination system.

However, Confucianism in Japan did not spread like this, and only stayed in the capital area, and the imperial examination only existed for a short time before it was abolished.

The fundamental reason for this was that the Japanese aristocracy considered the commoners to be a threat to them, so they adopted a hereditary system to make schools only for the nobility.

Confucianism has also become a study controlled by the nobles of the princess, and it is more classified and fixed to special families, some families specialize in explaining the Five Classics, some families specialize in writing chronicles, and some families specialize in studying laws and regulations, becoming the "family learning" of the nobles. Out of the capital, few people understand.

Katsuzaburo further investigated and pointed out that the shogunate was originally a regime established by a group of vulgar warriors, and in order to improve its image, the shogunate of successive dynasties also paid attention to absorbing Confucian knowledge. For example, in the Ashikaga shogunate period, Ashikaga schools hired literate monks to teach Confucian knowledge to the children of high-ranking samurai.

But the content of the lecture must be very superficial, and the main purpose is to make the samurai literate. The status of the samurai itself depends on hereditary and military exploits, and there is no need to rely on the imperial examinations of Confucianism.

After Tokugawa Ieyasu established the shogunate, he realized that the Chinese Zhuzi science was very powerful for his rule, so he vigorously promoted the Zhuzi science and established feudal schools in all feudal domains, with the Zhuzi science as an important content.

For example, the current Confucian scholars of the shogunate, such as Hayashi Luoshan, were supported by Tokugawa Ieyasu during that period, so that they were able to serve in the shogunate.

However, even though Tokugawa Ieyasu vigorously supported Zhu Zi's science and gave financial support to the Japanese Confucian community, it was still a change of soup compared to the former shogunate.

After all, the samurai learned from Zhu Zi, in addition to literacy, just to learn a righteous name, to learn the principle of loyalty to the head of the family. The deeper content is impossible for the feudal school to teach, and it will not be for the samurai to ponder.

As for the sage doctrine of "the people are noble and the king is light", it is impossible for the shogunate to allow the samurai to learn it.

This led to Confucianism becoming an official tool of Japan rather than a religion.

It also evolved into a samurai in Japan, and after learning Confucianism, they still had nothing to do with Confucianism. And those Japanese commoner children who voluntarily followed their teachers to learn Confucianism, because they could not become officials because there was no imperial examination system, they could only work in the middle and lower levels forever, and it was the greatest luck for these commoner children to be able to become a daimyo retainer to write for them.

Over time, the spread of Confucianism in the present day has great limitations, and Confucianism, which cannot bring benefits to the children of the common people, will naturally not become the mainstream of learning in Japan, and the common people will not be interested in it.

And those true Confucian scholars who studied China and Japan did not have a reasonable and reliable mechanism for themselves and their students to benefit from it, and they could not become a part of the Japanese regime, and gradually became figures like "Qingliu".

Perhaps, on the surface, they were respected by the shogunate and even the Kyoto court, but in reality they had no say in any of the affairs of the state.

For example, Lin Luoshan, who served as the chief Confucian official of the shogunate, even if he was a general lecturer, his role was only to write and paint.

More like a "master" than an official.

Combined with the actual situation of the Japanese Confucian academic circles, Ge Saburo boldly proposed the "imperial examination system".

Ge Saburo believes that if the Imperial Army can help the Japanese Confucian scholars to implement the imperial examination system in Japan, on the one hand, it can integrate the influence and strength of the Japanese Confucian circles for the use of the Imperial Army; On the other hand, it is able to "share the same words, the same language, the same thoughts, and the same people," so that Japan can maintain peace and stability for a long time and no longer have the trouble of being plagued by Japanese invaders.

After studying Ge Sanlang's report, Gonggong Wei personally wrote a few big words - "High, really high." ”

Knowledgeable in China and abroad, fluent in many Chinese, familiar with local customs, rare in ancient and modern China and abroad, with extremely high political and military wisdom, loyal and honest, the evaluation of the imperial examination is quite positive.

In line with the spirit of sharing good things with the world and firmly building Japan into a paradise for the emperor, Gonggong Wei instructed the base camp to immediately start the argumentation of Ge Saburo's report.

However, in light of the current trend of the war and the actual situation in Japan, Wei Gonggong also believed that the imperial examination should not be rushed, and it would definitely be unrealistic to promote it in an all-round way.

After all, the actual control area of the Imperial Army is currently limited to the southwestern part of Gyeonggi in Satsuma, Osaka, Nara, and Tsushi, and the area is only roughly equivalent to the existence of one or two provinces of the Imperial Army.

Even if the Battle of Kyoto could defeat the main force of the Tokugawa Hidetada shogunate, the area controlled by the Imperial Army would only extend to Guanzhong. The vast areas of Kanto and Kansai were beyond the reach of the Imperial Army for the time being.

However, whether or not the imperial examination system can be implemented is related to the support of the Japanese Confucian scholars for the imperial army, so the father-in-law came up with a feasible plan after repeated weighing.

This plan is that after the capture of Kyoto, the existing areas under the control of the Imperial Army can be integrated into a special administrative region, and in this special zone, it will imitate the imperial examination system of the Emperor and Ming Dynasty, and vigorously support the Japanese Confucian academic circles, whether it is political, ideological, or economic, the special zone must give the Japanese Confucian academic circles status. In addition, the imperial examination system was implemented, and the former feudal schools were abolished, so as to maintain the school institutions under the guild system to promote Confucianism, so that it could stand side by side with the Chinese language learning movement.

In a secret meeting with the Confucianist Observation Group, Wei Gonggong promised to implement the imperial examination system as an angel, and at the same time extended a hand of friendship to the Japanese Confucian scholars, explaining that he would write to His Majesty the Emperor to ask for a special Enke, at which time Japanese Confucian scholars could select less than 100 outstanding Confucian scholars to go to the Emperor Ming to participate in this Enke.

Once selected, Confucian scholars could return to China to serve as de facto officials in areas controlled by the imperial army, and their meritorious names (diplomas) obtained through imperial examinations were officially recognized by the imperial and Ming courts.

"In the future, the provisional governance system of the Society will be handed over to the real system of political power, so that the Japanese people can learn, be good and useful, and even more so that the way of the sages can be carried forward in Japan, so that the Japanese people can hear the great way early!"

After receiving Wei's affirmative reply, the members of the Japanese Confucian Observation Group were overjoyed, and if the imperial examination could be carried out in Japan in their hands, it would be valuable for them to learn all their life.

On behalf of the observation group, Lin Luoshan expressed to Gonggong Wei the Japanese Confucian scholars' feelings of guilt for Japan's Emperor Ming in recent decades, and even more expressed the Japanese people's longing for their motherland.

"The emperor is like a mother in Japan, and we are all children of sages, and we are descendants of the Han people! I look forward to reunification as I look forward to the stars and the moon! ”

A Confucian named Hatoyama burst into tears of excitement, and all the Confucians felt the same way when they heard this.

For thousands of years, the consistent thinking of the Japanese Confucian scholars is to be able to unify with the mainland compatriots!

"Then there will only be one emperor in Japan."

Hatoyama, who wiped away his tears, looked solemn, and Lin Luoji, who was talking to Gonggong Wei, also looked awe-inspired.