At that time, Bufan and Wang Ningyu quickly came to Guozijian, and then this debate immediately attracted the attention of the entire academic community in Chang'an City. In particular, the debate took place in Guozijian, the highest educational institution in the Tang Dynasty, with a status roughly equivalent to that of the later Central Party School, as well as several well-known top universities, and even the merger of the Ministry of Education. Moreover, this Guozijian has always been the core of the national academic community, and in the Tang Dynasty, an era when official learning was prosperous and private learning was not obvious, it was definitely an important core of the academic world.

The name of the Guozijian is "Guozi", which means the son of the national scholar, and it is a place where important officials of the imperial court and their descendants learn. In Guozijian, it is not only the administrative body of national education, but also a place for the second generation of high-ranking officials to teach. In the top official school of the Tang Dynasty, in fact, it is not just Guozijian. Guozijian is responsible for the education of the descendants of the education administration and high-ranking officials, and there are two colleges, called Taixue and Simenxue. Taixue is the place responsible for teaching the descendants of middle-level officials, generally the descendants of officials around the fifth grade. And in the end, there is a four-course study, which is to recruit outstanding civilian children and some outstanding and talented descendants of low-level officials.

And in this school, Guozijian has the highest status and the best teachers, and there are often more teachers than students, because Guozijian recruits only 50 students at a time. Taixue is the second, the four subjects are the worst, and the teacher-student ratio is the most disparity. Of course, this also shows that the current status of the nobility is still very high, and it is still unshakable for the time being, so the excellent teachers are all for the descendants of those high-ranking officials.

However, this does not deny that Guozijian is the center of learning. Guozijian represents the future, Guozijian represents the younger generation of scholars, and the ideological and moral concepts of the younger generation of scholars, and even the concept of governing the country, which is related to the development of the Tang Dynasty in the future. So no one can ignore it, this time Shi Bufan wants to have a debate here, which quickly attracted everyone's attention, whether it is the descendants of the scholar clan or the children of the ordinary four schools, they have also come to ask to watch and even participate in the debate. Therefore, this small place in the country was immediately occupied.

Shi Bufan, as the person who accepts everyone's questions and debates, is naturally more privileged to stand on a high place, and there are some senior doctors of Guozijian next to him, who are responsible for working as a "referee" and maintaining order.

At that time, Bufan put forward his so-called "psychology" thesis, especially the theory that the human heart is heaven and human psychology represents the principle of heaven, which immediately caused many people to fry. And those scholars began to scold Shi Bufan one after another, but those poor disciples obviously showed a thoughtful demeanor. And they all seem to have gotten a lot of inspiration from these so-called "psychology is the principle of heaven" and "heaven is in the human heart".

"Nonsense, Shi Bufan, you are talking nonsense. People dare to rebel against the sky, heaven is the ruler of all things, and the emperor is the son of heaven, that is the person who receives the mandate of heaven, if according to what you said, the emperor does not get the mandate of heaven? If you do, then I won't be convinced! A young student in his teens said angrily.

Someone next to him immediately whispered to Shi Bufan: "This Laiji is the son of the former Sui general Laihu'er." Laihu'er was killed during the Jiangdu Change, and Laiji was not killed because he was young. After that, he worked hard to learn, and is currently studying in Guozijian, and his knowledge is very good, and he is quite famous among the scholars of the Shi clan. ”

Shi Bufan heard this statement and knew that this Laiji should be the prime minister of the future Tang Gaozong period, and this Laiji was the son of Laihu'er, so he belonged to the Shi clan. Laiji is definitely a scholar, and he was unlucky later, he opposed Wu Zetian as the queen, and was hated by Wu Zetian. Later, he was demoted, and then died in battle during the Western Turkic invasion. He directly refuted Shi Bufan's words, and even directly moved out the so-called statement that the emperor was the Son of Heaven.

This Laiji is obviously to "go on the line" against Shi Bufan, and then use the so-called imperial power to get the mandate of heaven to attack Shi Bufan. If Shi Bufan opposes him, this means opposing the imperial power and the mandate of heaven, so he is holding his thick legs and kidnapping this theory with the imperial power, and if he opposes him, he is also against the imperial power. This is actually a kind of sophistry, by kidnapping one's own speech with a certain authority, so as to improve one's persuasiveness, and can make the other party afraid of that authority and dare not oppose him.

This is an out-and-out sophistry, this Laiji uses the absolute authority of "imperial power" to refute, and then makes Shi Bufan dare not open his mouth to refute. It's a pity that he met Shi Bufan, and no one is better at sophistry than him. In the online scolding war, his sophistry is first-class.

"Hmph, to talk about sophistry? I'm going to see who has the most sophistry today! Shi Bufan sneered in his heart.

Shi Bufan smiled and said, "I don't object to what this student said. But ......"

When Laiji heard it, Shi Bufan didn't object, and just wanted to smile, but the "but" in the back made Laijixin suddenly mention it.

"The emperor said that the emperor is the son of heaven, and he has the mandate of heaven, and I have no objection to this. But if we want to prove what the destiny is, then we have to prove what the heavens are! What Lai Ji said only shows that the emperor has the mandate of heaven, but he does not say what this mandate is, let alone what it is. Therefore, what Laiji said is not comprehensive. ”

"Ladies and gentlemen, you should have heard what I said, that the heavens are in the hearts of men. The concept in the human heart is also the heaven, and the heaven exists in the human heart, so the heavenly principle is the psychology of human beings. And the mandate of heaven is also the mandate of all the people in the world. What Laiji said did not prove what Heaven was, and it was not correct to say that the Mandate of Heaven was so. Since the mandate of heaven I am talking about is the mandate of all the people, that is, the emperor has received the mandate of all the people in the world, and this is the mandate of heaven. Since ancient times, those who have won the hearts of the people have won the world, so I am not denying the mandate of heaven obtained by the king, but I think that the mandate of the people's hearts is the mandate of heaven, and if the emperor obtains the mandate of heaven, he will naturally win the hearts of the people. ”

"And since the beginning of the army, my Datang has been smooth sailing, and the people support it? So doesn't this prove that my Datang has won the hearts of the people, and all the people in the world have also chosen to entrust my Datang Li family? Therefore, I did not object to the emperor's obtaining the mandate of heaven, but I think that the mandate of heaven is the people's heart, and the people's desire also represents the mandate of heaven. Heaven is in everyone's heart, so the destiny of heaven is naturally the human heart, why not? Do you want to prove that my Datang is unpopular with the people? ”

Laiji's face was dark, and he used sophistry, but Shi Bufan even used a sophistry to refute it. Both sides are actually sophistry, but it depends on who is more sophistry. Laiji used the so-called imperial power to kidnap his speech, but Shi Bufan took a salary. Although Laiji said that the king had obtained the mandate of heaven, he did not explain how this mandate came about, let alone what this "heaven" was.

Shi Bufan is not stupid, he will not directly deny the "Mandate of Heaven" theory of the king. However, he secretly changed his concept and started directly with what "heaven" is, so that as long as it is proved that "heaven" is something, then the theory of "destiny" mentioned by Laiji will not only not be extraordinary in refutation, but will become a plus point in time, and his debate will also fall apart.

Sure enough, Shi Bufan said that "heaven" exists in the hearts of all the people in the world, and then used the so-called theory of "those who win the hearts of the people win the world" to refute this Li Tang is a government that "wins the hearts of the people". Shi Bufan uses the so-called people's hearts as the mandate of heaven, so as to further combine the destiny of heaven with the popularity of the people. Through the theory of heaven in the heart, it is proved that heaven is in the hearts of the people, and the mandate of heaven has been given by the people, which further transfers Li Tang's mandate of heaven to the hearts of the people. This proves that Li Tang actually won the hearts of the people, not only to win the mandate of heaven, but also to win the hearts of the people, so that the mandate of heaven and the hearts of the people were combined.

He has said so much, but it's all sophistry. It sounds like a big deal, but if you look closely, it's useless, it's all a bunch of garbage. But Laiji had a huge headache, he couldn't refute it at all, he didn't dare to refute this.

He used the kidnapping of the imperial power to persecute Shi Bufan and did not dare to refute it, but now Shi Bufan is also kidnapping the imperial power. However, Shi Bufan's means are more clever than him, and Shi Bufan kidnaps the trinity of imperial power and the people's destiny together. If Laiji denies Shi Bufan's argument, it is also to show that "Li Tang" is a government that is "unpopular with the people", and the Li family is an emperor who is unpopular with the people. Is that what you can say? Although the emperors of all dynasties boasted that they had the mandate of heaven, they never dared to admit that they were unpopular governments and royal families.

Which dynasty and which generation of emperors did not claim to be popular with the people, and they have not heard of publicly admitting that they are not popular with the people. This kind of thing can't be said openly, if Laiji dares to directly say that Li Tang is unpopular with the people, Li Shimin will definitely cut him. So this Laiji wanted to force Shi Bufan to compliment by kidnapping the imperial power, but instead Shi Bufan used a more advanced sophistry method to counter-kidnap, and Laiji really wanted to cry. The argument he just made was used by Shi Bufan to eliminate and beat, and then directly used his other way to repay the other, but it became a method borrowed by Shi Bufan.

Do you want to come to Jiji to beat yourself in the mouth? However, the ancients said that you can eat food indiscriminately, and you can't talk nonsense, and once you say it, you can't take it back. You can spit out the food, but you can't take it back. Therefore, Laiji can't refute it at all, if he denies his words, it is also denying Li Tang's destiny. But once you continue to insist on your own arguments, it is tantamount to adding "reasonableness" to Shi Bufan's arguments, which makes Laiji feel bitter, and it is problematic to answer this.

"That's it, that's it! The Mandate of Heaven is the human heart, and the desire of the human heart is also the Mandate of Heaven. And my Emperor of the Tang Dynasty has won the hearts of the people, so he naturally has obtained the Mandate of Heaven. Winning the hearts of the people means getting the mandate of heaven, and this can be the case. I don't think there's a problem with what Shi Xiaoshulang said, but it's very correct! A young student, also in his teens, said.

And many children from poor families also began to coax, obviously recognizing Shi Bufan's words.

"The one just now is called Ren Yaxiang, and he is a well-known student of the four disciplines. He was born in a poor family, and he has quite a status among the poor students! A person next to him whispered to Shi Bufan.

Shi Bufan obviously saw that those poor students supported his arguments, but those scholars were very angry, obviously thinking that their "Xinxue" had violated them. And Shi Bufan quickly analyzed why this happened.

In fact, the arguments that the poor people support are naturally where their interests lie. And the opposition of the nobles is also where the interests lie. Those students from the scholar clan who came to help them, if they want to maintain the status of their own family, they naturally have to maintain their so-called noble bloodline. And this noble bloodline comes from the so-called mandate of heaven. The so-called scholars and even the royal family, their noble status comes from the authorization of the Mandate of Heaven, so they use the theory of the so-called Mandate of Heaven to "deify" their own family and bloodline, and the deified bloodline and family will help them paralyze the people, and then let the people worship them.

Therefore, the more ethereal and unattainable the Mandate of Heaven is, the more "noble" their so-called "Mandate of Heaven" family is. Therefore, they must spare no effort to maintain the mystery and authority of the so-called "heaven", and not let him "fall into the mortal world". In the final analysis, they are just trying to defend their so-called class interests.

But on the other hand, the support of poor students is actually to protect the so-called "class interests". At present, almost all of the officialdom of the Tang Dynasty are the world of the scholars, and the scholars have blocked the road to progress for poor students. The scholar clan is a family that integrates political valves, academic lords, and chaebols, based on learning, protecting wealth with government, and promoting government with finance.

Therefore, this three-in-one method ensured the so-called noble status of their clan as much as possible. However, in the final analysis, they are still academic valves, and if they cannot gain a firm foothold academically, then their other political lords will gradually lose their status, and without the maintenance of the state apparatus of the government, their wealth will also be rapidly lost.

Therefore, they have to maintain their academic status, and the Mandate of Heaven they advocate is also a core idea. The idea that all human destiny is predestined by God is similar to that of the Indian hierarchy. They believe that status is innate, given by God. As scholars, they are born to rule the people, and the people will always be the people, and they cannot try to challenge the authority of the scholars, they cannot change their class destiny, and they should naturally accept the rule.

The so-called lies have been told a thousand times, and they have all become the truth, so these scholars have used this academic power among the people to fool the people.

And the poor family is different, they have a culture, and naturally they don't believe in the scholar race. If they want to change their fate, they only need to grab land and gain from the scholars, so they urgently need an ideological and theoretical system that breaks the academic authority of the scholars. The mind he advocated advocates that heaven exists in the hearts of human beings, and heaven is contained in everyone's heart, which represents that this heaven has changed from high to in people's hearts.

In this way, the so-called advocacy of the family to win the destiny of heaven has also become the so-called winning the hearts of the people, because the heavens are in the hearts of the people! And this heaven is in the hearts of people, isn't that equivalent to dispersing this "mandate of heaven" from a very small number of scholars to every common people.

If this "sky" is compared to a cake, in the past, a very small number of scholars were eating alone. But now, the theory of Shi Bufan has given all the cake of this day to any ordinary people, and the "cake" obtained by those nobles is no different from that of ordinary people. This fact fundamentally negated the so-called noble theory of the scholars, and their so-called foundation for the mandate of heaven was shaken.

Therefore, for the sake of their own class interests, the scholars criticized Shi Bufan, but the Hanmen supported Shi Bufan.