A few days later, Yu Liang personally worshiped Kong, ordered all the children of officials to come to Wuchang official school, and established branches in Linchuan and Jiujiang. Pen | fun | pavilion www. ｂｉｑｕｇｅ。 ｉｎｆｏ

Important affairs were arranged, Yu Liang made up his mind, and asked the eldest princess to marry Huan Wen, and ordered Yin Hao to take someone to escort Huan Wen into Beijing. was afraid that Director Wang would not agree, so he also wrote a letter to his second brother Yu Bing, who was far away in Huiji, and asked him to enter Beijing as soon as possible to reconcile the marriage.

Huan Wen and Yin Hao came to the river with more than 20 servants, and the river breeze gently blew on their faces, and the two of them felt refreshed. Only then did they find out that the ship that Yu Liang had prepared for them was a huge ship, dozens of meters long, and even their horses could easily lead the boat. The hull is very luxurious, with a large separate bedroom for two people, equivalent to a two-bedroom apartment today, with everything you need and is very comfortable. The big ship opened, and Huan Wen and Yin Hao both came to the deck to see the style of the Yangtze River.

Boating on the river, Huan Wen and Yin Hao have their own thoughts.

Yin Hao said to Huan Wen: "I haven't seen you for many years, and I don't want to ask me, a gentleman, to escort you as a martial artist today." ”

The two have been together since childhood, and Yin Hao is a few years older than Huan Wen, so he doesn't care about Yin Hao's ridicule. Huan Wen said: "Taiwei sent you to send me to Beijing with a deep intention, and it is estimated that you can meet many famous people in the imperial court this time." ”

"Oh, is that what you mean?" Although he couldn't believe it, Yin Hao's mood was much better.

"You think, if it's just for my business, wouldn't it be better to send Wang Xizhi to communicate."

Yin Hao nodded in approval.

"Director Wang sent a famous person like Wang Huzhi to escort Wang Xizhi to Wuchang, how can we have such a famous person here, since there is none, we can only send the most talented person." Huan Wen said.

"It turns out that there is still a long way to go," Yin Hao was overjoyed.

Huan Wen said: "I heard when I came that it won't be long before you can be a Tai Lieutenant Changshi." ”

Yin Hao shook his head in disbelief and said, "With Wang Xizhi here, how can I take over his class." ”

Huan Wen said: "Wang Huzhi and Wang Xizhi's brothers were born in the Langya Wang family, and they have long been famous all over the world, and Yu Gong is just a springboard for them to be promoted, and I don't think they will return to Beijing to report on their work in less than a year and a half." ”

Yin Hao said: "Even if they leave, there is still Mr. Fan Wang." ”

Huan Wen smiled and said: "Although Fan Wang is a master of Confucianism, he is used to conspiracies, maybe the position of Changshi will be given to you by passing him." Confucianism has lofty ambitions, but shows a hint of vulgarity; Xuanshi is frivolous, but shows a hint of elegance. ”

Yin Hao looked at Huan Wen and smiled, "Are you laughing at me?" I used to know that you have won a lot of beautiful battles in the past few years, but I didn't expect your political vision to sublimate so quickly! ”

Huan Wen smiled, in the past four years, Huan Wen has been on the front line of fighting, and his knowledge has become smart. But he still had a little thought. He told Yin Hao: "Before I ran away from home, I didn't read a lot of books, and I only had some Confucian books at home, while most people in Beijing and Yangzhou admired metaphysics and loved Qing talk. My understanding of this aspect is almost blank, and I have asked Brother Yin for advice on the ship these days. ”

Yin Hao said with a smile: "This ship goes straight down the river from Wuchang to Nanjing, and it will take seven days to say the least." I'm good at metaphysics, so I can give you a good talk from the beginning. The metaphysics of today's world is also like the contention of a hundred schools of thought during the Spring and Autumn Period and the Warring States Period. The blooming of a hundred flowers in the Spring and Autumn Period and the Warring States Period is to recognize the laws of society and explore the blooming of a hundred flowers in social development; The metaphysics of the Wei and Jin dynasties is to recognize human nature and explore the hundred schools of thought of life. ”

Author's Note:

In the second half of the Spring and Autumn Period, with the wider use of crude iron tools, the publicly-owned well field system gradually collapsed and slowly entered a private society. In the process, society produces a large number of civilians. A certain number of commoners appeared.

The society at this time was already different from the previous society, in which the relationship between people was more of a relationship between the owner and the owned. The structure of society is so simple that it only takes decree and a little superstitious activity to drive the whole society.

After the collapse of the Ida system, more commoners were born, and their relationship with the ruler was not between the owner and the owned, and the social composition tended to be complex, and how to comprehensively coordinate the relationship between more civilian society. During this period, a hundred schools of thought flourished, and various trends of thought were born, the most typical ones were Taoism, Confucianism, Mo, and Law.

Taoism, Confucianism, Mo, and Law are all methods for studying social laws and exploring social development. The study of the relationship between people and society. Treat people as a collective.

For example, Taoism follows changes and judges the situation. In fact, Lao Tzu's "the saints are unkind and take the people as dogs" is a true portrayal of their Taoist psychology. "Absolute wisdom and abandonment of argument, the people benefit a hundred times", do not regard people as human beings, only care about people's sociality, only care about social governance.

Confucianism discusses the subordination of the individual to the development of society, and the gentleman is its highest requirement for the individual. A gentleman is a person who is completely obedient to the demands of society.

Mohists and Confucianism are similar, the biggest difference is that Confucianism is only "like-minded" and has no organization; But the organization of the Mo family is too tight. The Mo family has a leader (Juzi), and no matter which country the believers are in, they still have to obey the Juzi, and they also have to provide funds for the organization. Confucianism pays attention to the laws of society, seven points of obedience, three points of casting; The Mohists are the opposite. It's simply an underworld. So it could not survive the long period of autocratic rule after the Qin period.

The blooming of a hundred flowers in the Spring and Autumn Period and the Warring States Period is the blooming of a hundred flowers in social outlook and philosophy. There is little research on human nature. Therefore, the study of human nature in Zhuangzi is outside the hundred schools. In the Spring and Autumn Period and the Warring States Period, it was not taken seriously, and it was not classified into a certain doctrine.

After entering the Wei and Jin dynasties, the manor economy was a great success, so that the wealth of the manor owners increased unusually fast, and the wealthy manor owners increased tremendously, forming a class. And they are also the dominant class in society.

And they have the ability and time to enjoy life, and the Confucian "endless learning of the sea" and complicated etiquette make them unbearable. Ruan Ji's famous saying: "Etiquette is not set for my generation!" During this period, the study of the "individual" emerged, which was no longer limited to the recognition of social laws, but to explore the nature of human beings. Instead of studying how individuals adapt to and use society, the direction of research has been changed to how individuals adapt to and use nature.

The manor owner class explores human nature, not only to protect themselves, but also to be a strong man in reality.

The blooming of a hundred flowers in the Spring and Autumn Period and the Warring States Period is the blooming of a hundred flowers in social outlook and philosophy. There is little research on human nature. The metaphysics of the Wei and Jin dynasties is a hundred schools of thought in the philosophy of human nature.

"Zhuangzi" Zhuang Zhou "nature is one", and believes that the ideal "supreme person" should be "quiet in life and quiet in death". The Zhuangzi became the central book of metaphysics.

"Zhuangzi" was not famous before the Wei and Jin dynasties, and it was outside the hundred schools. It is only because of its superb writing that it is respected as one of the four great essays. Everyone is poor, so it's important to fill your stomach, so let's lean back freely. When the manor economy prospered and the scholar class appeared, "Zhuangzi" could shine.

Metaphysics is to discuss the relationship between the outlook on life and nature, so metaphysics is more respectful of Zhuangzi. Zhuangzi's getaway is a masterpiece of the relationship between outlook on life and worldview. In metaphysical thought, the Zhuangzi is the core, and it explores how the outlook on life adapts to and makes use of the 'Tao' mentioned in Laozi.

Although the Tao Te Ching, Zhou Yi and Zhuangzi are called the Three Classics of Metaphysics, the great metaphysicians respect Zhuangzi more. For example, Wang Bi only recognizes Lao Tzu's 'Tao' (nature), denies Lao Tzu's "virtue", and even denies Lao Tzu's core idea of a small country and widows.

The mainstream worldview of metaphysics is Wang Bi's "based on nothing". We can't take "nothing" as the name suggests. 'Nothing as the foundation' is really groundbreaking for Chinese classical liberalism!

This is the pioneering doctrine of liberalism (called individualism in the West). The world is nothing, so what is "there"?!

Right! Only you and I "have", and only 'self' is there.

The focus of metaphysics is no longer on society, but on the individual (self), which is the origin of individualism.

Early individualism simply brought the 'man' out of the world. Although individualists advocate that "self" exists, metaphysicians have not yet clearly deduced it, and only stay at 'nothing'. At this time, the mainstream of Western philosophy was Plotinus, the representative of the Neo-Platonic school, who 'all things in one life', and in the future, 'all things will be one'. Many people explain that his one (theone) is actually zero. It was only after the Enlightenment that Western philosophy began to enter into in-depth study.

"Nothing as the foundation" opened up the study of "existentialism" in the East. "Existentialism" is a major topic of what Kant's so-called first philosophy in the West.

Let's not evaluate it with Confucian glasses, but just make a simple understanding.

Due to the rapid collapse of the aristocratic society in our country, metaphysics (individualism) was absorbed by Confucianism, Buddhism and Taoism, but it did not develop independently. The West had been an aristocratic society before the Revolution, and individualism had been able to develop independently, so it could only look to the West for inspiration.

Individualism classics: I think, therefore I am. (My suspicion only affirms my existence, and the rest is 'general suspicion'.)

Hegel said: "Man comes from nothingness to being in the world, and consciousness thus becomes a being 'self-being'." ”

Today, the highest elaboration of 'ontology' in the West comes from Husserl (1859-1938) and Heidegger (1889-1976). The doctrines of their masters and apprentices are slightly different, and they are all very complex, but the main body is similar.

Husserl believed that the world is a phenomenon (similar to nothing), that only the 'self' is real, and that everything is a "transcendental self".

Heidegger argues that since Plato, the 'being' has been wrongly equated with all beings, and Western philosophy has gone further and further in this error. He believes that only the 'self' is 'here'.

In this way, it can be seen that Wang Bi's "taking nothing as the foundation" is to open up a great discussion on Chinese's outlook on life. This is also the background of Qing Tan. The philosopher once said that it is not pure talk that misleads the country, but empty talk that misleads the country.

The Spring and Autumn Period and the Warring States Period were an ideal period for people to discuss society, and the Two Jin Dynasty and Northern and Southern Dynasties were an important period for people to discuss the personality of life. These two periods also appeared almost in correspondence with Western civilization, both of which were determined by social realities.

Just like today, both China and the United States are talking about "health care". It is impossible to discuss it in that era when you starved to death before you died.

The blooming of a hundred flowers in the Spring and Autumn Period and the Warring States Period is the blooming of a hundred flowers in social outlook and philosophy. There is little research on human nature. The metaphysics of the Wei and Jin dynasties is a hundred schools of thought in the philosophy of human nature.

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When the protagonist arrives in Yangzhou, the book enters the deep water area of Wei and Jin metaphysics, which is the top priority of this book. The author already has a basic point of view, but he is only shallow, weak, confused and painful. In the past month, I have only been reading many famous books, seeking breakthroughs.