The summer breeze is coming, and another summer is here, Zheng Lang said: "Brother Yaofu, Brother Mao, it's a big circle. ”

It refers to the change of his Confucian viewpoint, and he deliberately searched for the truth before, but what is the truth in fact? The real truth is to govern the country and secure the people, not only to extend a lot of knowledge of doing things and being a person from Confucianism, but also to extend to the morality of the world. Zheng Lang used to attach too much importance to the former and ignore the latter. The latter is false, but it is fundamental. Without a good moral atmosphere, what is the use of a country being rich?

Therefore, he sighed to Shao Yong and Zhou Dunyi, and the master repeatedly said that he had been studying Confucian scriptures since he was ten years old, as if he had not seen it. I had to go back to Zhengzhou and stay in retreat for almost two years before I realized it.

I can't say that, I've been thinking about it all the time, but because I haven't thought so deeply about government affairs, he said to Zhao Ji that there are three strategies for governing the country, and the best policy is close to what he understands now.

The change of ideology and concept will change all of his Confucianism along with it. It was too practical before, to use a simple analogy, it is impossible for Lei Feng to do so many good people and good deeds? Then analyze them one by one. This is a misunderstanding, it doesn't matter whether Lei Feng has done those good things or not, it has nothing to do with Lei Feng, it can be Zhang Feng or Li Feng, what you want is that kind of spirit, not Lei Feng.

This is a metaphor, and it will not be so simple in Confucianism, and the focus of all Confucianism will shift accordingly, from calm rationality to sensibility, focusing on the analysis of various interests and the real connection between Confucianism and reality, and also focusing on the morality mentioned by the master. It was mentioned before, but it was not as important as it is now.

"Gong Zheng, it's not easy." Shao Yong said.

"Zuo legend, the gentleman's trip is also, spend it in courtesy, what is the meaning of etiquette?"

The five of them are all pondering, it is definitely not a joke, what Zheng Lang did is undoubtedly opening peace for all generations, at least to erect the rules of governing the world for the future rulers, and it is related to etiquette. Which person dares to answer casually?

Dacheng boldly said: "The ceremony here refers to the canon of Zhou Gong. ”

"Can it be referred to as some very specific system of statutes?"

"I'm afraid it won't work," Mr. Jang replied.

"So can it be a system?" Without the word canon, the meaning immediately becomes completely different.

"Mencius, the truth of benevolence, the truth of proximity, and the truth of righteousness. From brother is also. The truth of wisdom, the knowledge of the two is also, the truth of the ceremony, and the two are also. Here the rites are only the norms of benevolence and righteousness. It's more like a middle-of-the-road ......," Xiao Cheng said hesitantly.

According to Zheng Lang's theory, there are positive and negative sides to everything, there is benevolence and righteousness, and there is yin and yang, and there can be no absolute benevolence or righteousness, yin and yang. There is also a three-point in the middle, three points are the real things, the mean is not equal to the three-point, the three-point is an objective existence, the mean is the way to do things. Three points is the basis of the mean, and the mean is the actual performance of the three points. This sentence of Mencius. There is no doubt that the duty of moderation is replaced by courtesy. Therefore, Xiao Cheng became suspicious.

The idea of education is to cultivate saints, "the will of the saint, only want the old to be safe, friends to believe, and the young to conceive", the saint to heaven and earth as the heart, "all the connotation of the load." In terms of educational content, it advocates that ethics and morality should be the foundation, and "scholars must first know benevolence." The benevolent person is one with the object. Righteousness, wisdom, and faith are all benevolent. ”

They want to cultivate a saint, but where to find this saint, all Zheng Lang's actions are getting closer and closer to the saint in their hearts, but Zheng Lang's Confucianism in the past made them quite unhappy, and as Zheng Lang returned to the origin of the master and attached importance to morality, Cheng became more and more happy.

Therefore, when Zheng Lang studied Confucianism again, the two were very cautious.

Zheng Lang frowned and replied: "The gentleman is benevolent and righteous, and then benevolent, righteous and courteous, and then righteous, and then the etiquette is reversed, and then the etiquette is also, all three are passed, and then the Tao is also." ”

This is what Xunzi said.

Fortunately, at this time, Mencius had not yet become a saint, and Xunzi's status was not much worse than Mencius, which could also be used as a basis for Confucianism. Here, righteousness is to give restraint to benevolence, which is very consistent with what Zheng Lang said about the opposition of benevolence and righteousness. As Zheng Lang cultivated benevolence and righteousness several times, more and more people have recognized this kind of antagonistic and mutualistic relationship, and Zheng Lang has further improved the benevolence and righteousness, benevolence cannot be said to be all good, and righteousness cannot be all bad, it is only an opposing manifestation of the two, which also makes it easier for everyone to accept. Otherwise, the original radical righteousness, righteousness is punishment, will eventually be inconceivable and difficult to accept.

There is no contradiction in the former, there is a contradiction in the latter, etiquette is the criterion of righteousness, with this criterion, righteousness can be achieved, and the etiquette here is obviously different from the etiquette mentioned by Mencius. Several people are all pondering, it is not surprising that Mencius has Mencius's thoughts, Xunzi has Xunzi's thoughts, and they are thinking about the desirability of the two statements.

Mencius's etiquette is the principle of benevolence and righteousness, and this principle is only used for moderation. Xunzi's etiquette is only the criterion of righteousness, but it is infinitely elevated, and only with courtesy can there be righteousness, and only with righteousness can there be benevolence. But if you think about it carefully, you have the institutional meaning that Zheng Lang said.

But it's not that simple, Zheng Lang writes about benevolence and righteousness, because although benevolence and righteousness are important, they can be very scattered, scattered in various Confucian books, and the rites are different.

The five of them thought about it carefully, what exactly this ceremony was, and it didn't seem to be clear in several major scriptures, but only wrote how to do it in various situations, such as the words and deeds of the king, the words and deeds of the courtiers, and how to ask the mourning and learn the mean. Some were written by the Master, and some were cultivated by later generations, which is not to be questioned under the trend of antiquity, such as the mean. Thinking of this, Zhang Zai said: "Etiquette guides its aspirations with Taoism, music is harmonious with its voice, politics is its own action, and punishment is used to prevent rape." ”

Etiquette here is a kind of prevention and probation, as well as a kind of regulation of words and deeds.

Most people can't explain the etiquette clearly, thinking that the etiquette is the gift of inviting guests and giving gifts, the etiquette of the ceremony, this ceremony is actually not a Confucian ceremony, but a kind of etiquette of etiquette, that is, a ceremony, not a ceremony.

Or half a jar of vinegar, the ritual is a kind of preaching and cumbersome ritual, if so, Confucius attaches so much importance to this ceremony, wouldn't the head be funny. With preaching and cumbersome rituals, the Spring and Autumn War can be calmed down, and the royal family will be respected?

A little deeper, one would think that the rites are the three principles and the five constants, but this is only a part of the rites.

If you do it a little more, you will say Zhang Zai's words, although the three rites are not explained in huge detail, but what is written is a kind of prevention of the end, the influence of the people, words and deeds, all kinds of etiquette and order norms.

Zhang Zai is not picky about Zheng Lang. This is a discussion, and even Zhang Zai can't convince him, besides, the world? Not to mention Mencius and Xunzi, they are the great Confucians of the descendants of the master, and the two of them are almost at odds with each other, and everyone has everyone's ideas. There can't be such a big error. That proves that the two must be wrong. Therefore, I will take a passage from the Book of Rites, which is the most likely passage written by the Master.

Zheng Lang continued to ponder, in fact, many of his ideas were basically mature, but this time the cultivation of Confucianism was published in the newspaper and shown to the world, so he was very cautious. He said: "The master still had many articles in his life before he could finish them, and he passed away. Confucianism has not really been perfected, so it is very fragmented. There are also a few contradictions, so Meng Xun and the others further interpret the meaning of the Master's scriptures. "Etiquette" will not talk about it for the time being, I only say that the book of rites written by the master, many places are written about sacrifices, funerals, crown ceremonies, village drinking ceremonies, shooting ceremonies, dowry ceremonies, and some chapters write about the way family members get along, but what is written about the royal system and etiquette? These two chapters deal with the Confucian conception of the state and social system. The road is also the world's public, the selection of talents and abilities, and the cultivation of faith and harmony. Therefore, people do not kiss their relatives alone, and do not have only sons and sons, so that the old have an end and the strong have a use. The young have grown, the widowed, lonely, and the sick are all supported, and the men have a share, and the women have a home. The goods are disgusted and abandoned to the ground. You don't have to hide it from yourself, you don't have to do it for yourself...... It is said to be the same. A good system should not only be aimed at the country, but also for every small family, and only when the small family is good can we better repay the country. Therefore, if you are poor, you will be good to yourself, and if you are rich, you will be good to the world. ”

This sentence will be used by the Charity Association, Xiao Cheng muttered: "Is it really a system? ”

This is a more reasonable system, a system is not only composed of the relationship between the monarch and the state, but also the morality and code of conduct of thousands of small families. The prosperity and strength of the country and the harmony and stability of the family constitute the true harmony. It is also more in line with Zheng Lang's complex view of the world.

"I think so, first, the master is the guide, from scratch to create Confucianism, how difficult it is, no less than Pangu opened the world, but Pangu is not capable of creating all things. It's too hard. The Master is the same, so he pursued the Tao of universal harmony all his life, but he did not have time to perfect it. In fact, it doesn't take much, as long as the master is given another twenty years, it is possible that these scriptures and meanings will be perfected one by one. The rite is very detailed, but it is not coherently elaborated. Benevolence and righteousness say a lot, but it is far less than etiquette, so Dong Zhongshu misunderstood, with benevolence as words, people, righteousness as words, and I. The law of benevolence is loving others and not loving me, and the law of righteousness is loving me and not loving others. ”

Several people smiled slightly. Zheng Langxin talks a lot about benevolence and righteousness, that is, egoism and altruism, which can be reluctantly said to be a kind of benevolence and righteousness, but it does not represent true benevolence and righteousness at all. Not only did Zheng Lang question it, but none of the five recognized Dong Zhongshu's benevolence.

Benevolence is altruism, and righteousness is self?

It can't be.

Zheng Lang said: "In addition, some people believe that benevolence is the root of righteousness, and righteousness is the act of benevolence, which is also a one-sided elaboration. However, the etiquette is simple, because the Master's etiquette is hundreds of thousands of words, which is enough to provide space for future generations to think. ”

"So is etiquette a kind of moderation?" Dacheng asked.

"Why do you say that?" Shao Yong.

"Zi said, etiquette is etiquette, and husband etiquette is also in governance."

As soon as Dacheng finished speaking, all five of them were pondering, it seemed to be very bad, judging from all kinds of signs, not considering others, including Mencius and Xunzi, at least the ceremony of the master was very close to the system that Zheng Lang said. But if etiquette is the system, won't you overturn all the etiquette in your heart?

This governance is the governance of the mean, that is, the reference and legal principle of the mean, but it cannot represent the whole of etiquette. Etiquette is etiquette, moderation is moderation, and the two are connected, but also completely different. This is the Confucian road, whether it is courtesy, benevolence or moderation, there will be a connection. If you want to be in harmony, you must be polite and reconcile with moderation. For example, between the rich and the poor, it is impossible to equalize the rich and the poor. Therefore, if you are poor but not arrogant, if you are rich but not arrogant, if you are poor and humble, the more arrogant and arrogant the rich are, and the more humble the poor are. The differentiation between the two will become bigger and bigger, and finally it will become a matter of Zhang Jiao Huang Nest. Therefore, it is necessary to be in the middle, poverty is not limited, and wealth is not arrogant. The same is also a courtesy. The master said that the monarch and the minister should be father and son, but he also said that the king should be benevolent, the minister should be loyal, the father should be kind, the son should be filial, the brother should be a friend, and the younger brother should be respectful. There is a delicate balance to be maintained so that each side serves its own duties, which is also the middle of the government. ”

"Etiquette is benevolence and righteousness and the governance of the whole society, and you must also be in it, and you can't go to extremes, which is called etiquette. It can also be said that it is the mean. But etiquette is the system. Biased towards one outcome, moderation is one way, biased towards one attitude, or is it different. ”

"Zheng Gong is saying that etiquette and moderation are relative to each other?" Xiao Cheng asked.

"It can't be regarded as yin, yang, black and white must be relatively compatible, but this world is not only black and white, but also red, orange, yellow, green, blue, and purple. Can it be absolutely said that red and green are relative to each other? In fact, many things have a relative aspect to each other. The mean is biased towards attitude, the standard of everything, it has a clear side, and there is also a chaotic side. It's hard to say with whom it's relative. If it is said that etiquette is relative to something, it is not moderation, let alone happiness. It's a ritual! Zheng Lang said. Later, many people wrote Confucian scriptures and often put them together. This certainly does not better justify the scientific dialectical view of Confucianism.

"Etiquette and ritual, one is the content, the other is the form, the other is the essence, the other is the phenomenon, I can say that they are a pair of mutually regenerating, but I can't see any relative side of them." Xiao Cheng continued.

"Yes, the music scriptures are taught to guide their aspirations, music is to be harmonious, and politics is to be their deeds. punishment to prevent adultery. Politics is not a system, only politics, the system can be implemented, such as the rule of etiquette, governance is the criterion and method of implementation, not the process of implementation. The process of implementing the system is politics. Punishment is used as an auxiliary tool to restrain the people from obeying politics, but politics itself is for the implementation of the system, because it is based on courtesy and benevolence. Politics and punishment are relative to each other. Look at the front, the ceremony guides its ambition with the Tao, and the music is harmonious with its voice. Because it comes from the Book of Music, in fact, this kind of music is the instrument. The ultimate goal of the ceremony is to achieve the great harmony of the world, but can the world achieve the kind of great harmony that the Master said? ”

Several people were at a loss.

The reason why he cultivated Confucianism was to hope for peace in all worlds. But ask yourself, it's too hard to achieve.

"There is also the mean, to put it in layman's terms, it is a point, cutting time into a straight line, from the three-dimensional into a straight line, and the mean is looking for the best intermediary point in this straight line. But who can find this point, can only say that theoretically strive to do a good job, and can make their own point very close to this intermediary point. It's actually impossible to find. Another example is the great rule of the first emperor, which has never been seen in the ages, and it cannot be said that it is good, and it may not be possible to say that our dynasty has reached Datong in the hands of the first emperor? ”

Therefore, the result of the courtesy can have a false side. The performance of the instrument can have a real side. Etiquette is a long process, but etiquette is only a line in this process. Ritual is not only music, but also dance, manners, and social procedures. Benevolence and righteousness are the foundation, etiquette is the foundation, benevolence and righteousness are the hair of benevolence, and etiquette is the hair of etiquette. Politics is only the process of carrying out the rites, so it must conform to the laws of propriety. Probation is the mainstay, punishment is supplemented, morality is the mainstay, and majesty is supplemented. Peace is the mainstay, supplemented by war. Reform is the mainstay, supplemented by force. It is mainly based on the loyal father and son, filial piety, brothers, friends and brothers, and is supplemented by the father and son of the monarch and the minister. But without majesty, there is no morality, without war, there is no peace, without force, there is no reform, without the monarch and the minister, there is no father and son, there is no king, benevolence, loyalty, filial piety, brotherhood, brotherhood, and respect. ”

Theoretically, it is very close to Confucianism.

However, Zheng Lang paid more attention to the relationship between opposites and reciprocity, such as repeatedly consoling Western Xia, giving money, giving things and fame, or repeatedly invading, what to do, had to war. War still doesn't work, so we have to destroy it.

With this ritual and this ritual, there is a real combination of rigidity and softness, and both grace and power. Instead of the Mohist benevolence and righteousness of the past.

Of course, with this etiquette and etiquette, Zheng Lang repaired the ceremony, and a general outline also came out.

Zhou Dunyi said: "Let's think about it. ”

Several people want to open the eternal peace, and these five gentlemen are the pioneers of the Confucian reform in the Song Dynasty, as long as there is a set of advanced theories, can theoretically realize this kind of eternal peace, even if it is tampering with some Confucian scriptures, it is not hesitating. In fact, they themselves have more or less partially tampered with.

However, it is from Zheng Lang's pen, which is not trivial.

Write it indiscriminately, it doesn't matter if future generations pay attention to it or not, as soon as Zheng Langwen comes out, the world will wait and see. It not only represents Zheng Lang's Confucian attitude, but also his way of governing the country.

At this time, a few helpers were far better than when they were in Taipingzhou, but there were also troubles, and several people gradually matured their views on Confucianism, each holding their own opinions, and it was easy to argue. There is also an advantage, the more the truth is discerned, the clearer it is, this also depends on it, if the inducement is not appropriate, then the more the truth will be more confused.

After more than ten days of talking, Zheng Lang finally began to write.

The issue of a mere rite is a system that has attracted the attention of the world, and at one point the sales of nearly 200,000 copies of the Gyeonggi Evening News were undoubtedly a miracle in this era. More than 30,000 copies were sold in one capital, and almost every scholar had one copy.

Zhao Shu also sent an envoy out in the palace to buy a few copies and come back to see them.

But what can be said? Zheng Lang said that Junren is not loyal? Although he is not as far away as Zhao Zhen, he is not a figure like Yang Guang after all. After reading it, he put down the newspaper, sighed slightly, and then lost his mind for most of the day, and I didn't know what he was thinking.

Zheng Lang then started the charity association.

More than 100 businessmen were gathered, including those from Beijing, Zhengzhou, Mengzhou, Caizhou, and Luoyang.

After coming to Zhengzhou, Zheng Lang held out a tablet of the god lord, with three small characters below, and a big book on it with the word benevolence.

Looking at this benevolent word, Zheng Lang didn't speak for most of the day.

A businessman in Zhengzhou said: "Gong Zheng, the first emperor entrusted you to guard several princesses and the country, and you can't be overly sad." ”

After finishing speaking, he also felt a sadness in his heart.

"Thank you, everyone, sit down," Zheng Lang said. The Zheng family was renovated, and Zhao Niannu came and built several exquisite houses. But more than 100 people came, sitting in the living room together, still a little crowded.

Everyone took their seats one after another, and Zheng Lang said: "If you are poor, you will be good alone, and if you are rich, you will help the world." The concept of the eldest princess's journey, as well as the emperor's love for the people, did one thing and decided to take out nearly fifty percent of the income from the workshop every year to help the poor people, widows, children and disaster victims. After hearing the news, the Fan family and some other family heads wrote to me again, so I invited you to come over and set up this Imperial Heart Charity Association. ”

Guo Meimei's matter made him entangled for a long time, until he wanted to re-study Confucianism and self-reflect, and many truths suddenly became clear. At this time, he is no longer in charge, and if he does, he will be more harmonious than before. Then I think of the Red Cross, and I can't help but recognize its role. The intentions are good, but why are there so many ugly phenomena? said that the Red Cross was not greedy or dirty, and he didn't believe that Zheng Lang was beaten to death. But once you get through, you quickly think about the crux of the problem.

Is it difficult, it is really not difficult to live without these ugly phenomena.