Ideology is to be divided into scientific and non-scientific, right and wrong, effective and ineffective, and practical and unpracticeable.

    Speaking of ideology, Confucian ideology or Confucian ideology is constantly combined with the rationality and legitimacy of their own rule by feudal rulers. This thing is actually a purely scientific ideology, wrong, ineffective, and unpracticable.

    In more popular terms, Confucius was born in a slave society aristocracy and was a sling politician during the social transition, but in fact, his political philosophy was very grassroots, and his position was very vague.

    When he discusses ideas, he will show certain characteristics of refinement from time to time. Sometimes he was on the side of the ruling class (which was determined by his aristocratic origin), and sometimes he was on the side of the ruled class (the practice of teaching and traveling around the world brought him into contact with many people at the bottom).

    Mencius, the successor to Confucianism after him, also showed this refined characteristic. However, unlike Old Master Confucius, the last nobleman who can more or less get a little bit of the glory of his ancestors. Mencius was a pure grassroots who completely changed from an aristocrat to a commoner. Therefore, Mencius's hanging silk temperament is much stronger than that of Confucius.

    Moreover, unlike Confucius, he was able to mix up an official position and become the head of justice of a provincial-level government by virtue of his connections. Mencius never became an official in his life. Therefore, Mencius's doctrine became so strong that he said that "the people are precious, the society is secondary, and the monarch is light." This kind of utter self-defeating words come.

    It is not Confucianism that created the ideology of China's feudal society, but the Chinese feudal ruling class proceeding from reality and fully practicing the ideology of Legalism and Taoism, and found that Confucianism is most conducive to safeguarding the interests of the feudal ruling class after being transformed.

    Therefore, after Qin Shi Huang, after Liu Bang, and after Emperor Wen Jingdi, Emperor Wu of the Han Dynasty promoted Dong Zhongshu with his discernment, and transformed the entire Confucianism in an all-round way, making it the ideology of Chinese feudal society in later generations.

    However, he is a sling. Grassroots, he is grassroots. No matter how it is transformed, no matter how it is disguised, those words that fall directly on the materials in black and white, those feudal literati in later generations will not be able to avoid it.

    We can say that it is simply from the perspective of Confucianism that caters to the feudal system after the transformation. Theoretically, this ideology is not self-consistent.

    On the one hand, we pay attention to the feudal hierarchy of monarchs and ministers, fathers and sons, and on the other hand, we talk a lot about "the people are noble and the monarch is light" and "rebellion is reasonable" ("The thief is a thief; Those who are righteous are called cruel. The thief is called a husband. I heard that a husband was punished, but I didn't hear of killing a king. "King Liang Hui").

     So much so that Zhu Yuanzhang, the founding emperor of the Ming Dynasty, who was born as a cowherding monk, felt that this kind of Confucian essence was unacceptable, so Mencius was cleared out of the Confucian Temple.

    Therefore, the more they respect the ideology of Confucianism, and the more they use Confucian ideology to defend the feudal ruling class, the more afraid they are of being revered by the feudal intellectuals as the words of Mencius. In today's Internet terms, Meng Fuzi is not much like a fan of Confucianism, but a bit of a high-end black taste.

    For example, Ma Xianglin asked his mother Qin Liangyu, is this set of words "the people noble and the gentleman light" correct, is it true. Qin Liangyu, who was born in a scholarly family and was a member of the feudal ruling class, couldn't tell his son in a real way: "Silly melons, those are all used to Meng's common people." You, as my son, as the lord of the pillars, cannot believe this. ”

    Even if Qin Liangyu thought so, she couldn't say it directly.

    To be honest, those scholars who first came into contact with poetry and books and memorized the Four Books and Five Classics and devoted themselves to scientific research did not necessarily really believe in Confucianism. At first, they must have believed it. For example, we must be benevolent and love the people. For example, to deny oneself, for example, to respect the heavens and ancestors.

    However, as they participated in the imperial examinations, became Xiucai, Juren and Jinshi, began to participate in real political life, began to be part of the ruling class of the feudal dynasty, and began to enjoy the vested interests of the feudal rulers, they no longer thought about how to implement the great idea of benevolence, how to implement the great harmony of the world, and how to self-denial and revenge.

    In its place, it was how to get promoted faster, how to make more land, and how to blow up more oil and water from the mud legs.

    The real ideology of the ruling class and vested interests is also gradually produced from their own practice. At that time, those feudal readers who read the words of the saints of the Four Books and the Five Classics understood that the words of the saints of the Four Books and the Five Classics were lies. They began to pay attention to flexibility, emphasizing that a gentleman should "move with the times" and that "it is better to believe in books than to have no books".

    Some people say that the rule of the Qing Dynasty has been only engaged in "maintaining stability" for more than 200 years. In fact, the rule of all feudal societies is "maintaining stability".

    The feudal rulers must have a set of rhetoric for the common people to maintain stability. The Confucian set is actually this kind of rhetoric.

    Within the feudal rulers, everyone tacitly understood this issue. It's all a "you know" attitude. Occasionally, one or two people who broke the unspoken rules (such as the Ming Dynasty thinker Li Zhen) shouted for a while, but these voices were not loud and had no effect.

     Say one thing and do another, Ma Xianglin has long been tired of this problem. At the Revival Society, Ma Xianglin saw what he said and did. For society, politics, and the military, no matter what aspect it is, the Revival Society is using its own theory to explain and propagate to all people in the clearest and clearest way.

    Originally, Ma Xianglin still felt a little uncomfortable, but he finally figured out the reason why he was not suitable for camping through study. That's because I've been deceived by lies for so long that I look down on the facts and reasons that are already clear.

     If Ma Xianglin suddenly brought up such a question on other occasions, Qin Liangyu might tell his son the true truth of how to be a qualified ruler. However, on the occasion of discussing Wang Shuhui and the Revival Association, Ma Xianglin suddenly said such things, Qin Liangyu knew that his son must have his purpose.