So, what is a "wormhole"? Simply put, a "wormhole" is a thin tube of space-time that connects distant regions of the universe. It can connect parallel universes with baby universes and offer the possibility of time travel.

With the development of science and technology, new studies have found that the super strong field of the "wormhole" can be neutralized by the "negative mass" to achieve the effect of stabilizing the energy field of the "wormhole".

Scientists believe that antimatter also has "negative energy" relative to the "positive matter" that produces energy, and can suck out all the energy around it.

Like "wormholes", "negative energy" was once thought to exist only in theory. However, many laboratories in the world have successfully demonstrated that "negative mass" can exist in the real world, and a small amount of "negative energy" can be captured in space through spacecraft.

Astronauts believe that although the study of "wormholes" has just begun, its potential rewards cannot be ignored. Scientists believe that if research is successful, humanity may need to reevaluate its role and place in the universe.

Human beings are "trapped" on Earth, and it will take hundreds of years to sail to the nearest galaxy, which is impossible for humans to do at present. However, if "wormholes" are used in future space flights, it will be possible to reach faraway places in the universe in an instant.

A 2012 paper argued that the Big Bang itself was a white hole. It further argues that the emergence of a white hole known as a "small explosion" is a natural occurrence, and that all the material ejected by the small explosion is ejected in a single pulse.

Therefore, unlike black holes, white holes cannot be observed continuously, and the effects they produce can only be detected around the event.

The paper even proposes the idea of using white holes to identify new gamma-ray bursts. In addition, in a 2014 paper by Madrid Aguila, Moreno, Bellini, and others, the idea of a large explosion in a five-dimensional vacuum frame was explored by the explosion of a white hole.

Not long after learning about this, Hua Feng learned more about the farmer he was in and the hundreds of sons of the pre-Qin dynasty on the way home to visit his relatives and return to school.

Zhuzi Baijia is a general term for various academic schools in the pre-Qin period. According to the records of the Hanshu Art and Literature Chronicle, there are a total of 189 schools and 4,324 works that can be counted. Later, books such as "Sui Shu Jing Ji Zhi" and "Siku Quanshu General Catalogue" recorded that there were thousands of "Hundred Schools of Thought". However, there are only a few dozen of them that are widely circulated, have great influence, and are the most famous. In general, only 12 schools have been developed into schools.

Among the hundred schools of thought, the most widespread are Legalism, Taoism, Moism, Confucianism, Yin and Yang, famous scholars, miscellaneous families, peasant families, novelists, vertical and horizontal families, soldiers, and doctors. China has created splendid culture and art in ancient times, with distinctive characteristics. China has a history of more than 5,000 years and is extremely rich in cultural classics.

During the Spring and Autumn Period and the Warring States Period, the achievements of various schools of thought and scholarship reflected the ancient Greek civilization of the same period, and the three major philosophical systems represented by Confucius, Laozi, and Mozi formed a prosperous situation in which hundreds of schools of thought contended. Confucianism, represented by Confucius and Mencius, rose to prominence during the Song Dynasty, and at the same time, to varying degrees, it influenced other ethnic minorities, even countries adjacent to China.

Zhuzi refers to the representatives of academic thought such as Guanzi, Laozi, Confucius, Zhuangzi, Mozi, Mencius, and Xunzi in the pre-Qin period of China, and Baijia refers to the representatives of Confucianism, Taoism, Moism, Mingjia, Legalism, and other academic schools. Zhuzi Baijia is the general name of the pre-Qin academic thought figures and factions in later generations.

In the late Spring and Autumn Period, there were different schools of thought such as Legalism, Taoism, Confucianism, Moism, and Yin-Yang School, which had considerable social influence, and by the middle of the Warring States Period, many schools of thought were numerous, and many theories were rich and colorful, laying a broad foundation for the development of Chinese culture.

"Hundred schools" are represented by the "surname" of "hundred family names" and the "son" as the title. The main characters are Confucius, Mencius, Mozi, Xunzi, Laozi, Zhuangzi, Liezi, Han Feizi, Shang Ying, Shen Buxian, Xu Xing, Gaozi, Yang Zi, Gongsun Long, Huizi, Sun Wu, Sun Bin, Zhang Yi, Su Qin, Tian Biao, Shenzi, Yin Wen, Zou Yan, Yanzi, Lü Buwei, Guanzi, Guiguzi, etc.

Many of the ideas of the Hundred Schools of Thought have left a profound inspiration for future generations. For example, Confucianism's "benevolent government" and Confucianism's spirit of "righteousness and profit" are borrowed. It also borrowed from the Mohist ideas of "love", "virtue" and "thrift", Taoism's "less selfishness and few desires", "Taoism is natural", and Legalism's "abolition of private and public".

"Zhuzi" refers to the thinkers and writings that reflected the interests of various strata and strata in the ideological field during this period, and is also the general name of various political schools from the pre-Qin to the Han Dynasty.

In the Spring and Autumn Period, when the royal family declined and the princes competed for hegemony, scholars traveled around the world to give advice to the princes, and in the Warring States Period, a situation of "a hundred schools of thought contended" was formed. The traditional division of the hundred schools originated from Sima Qian's father, Sima Tan. In his "On the Essence of the Six Schools", he divided the hundred schools of thought for the first time into six schools: "Yin and Yang, Confucianism, Mo, Name, Law, and Dao".

Later, in the "Seven Strategies", Liu Xin added "vertical and horizontal, miscellaneous, agricultural, and novel" to ten on the basis of Sima Tan's division. Ban Gu attacked Liu Xin in "Hanshu Art and Literature Chronicles", and believed: "There are ten families of princes, and only nine of them are observable." Later, people went to "novelists" and called the remaining nine "nine streams".

Since then, the ancient Chinese academic circles have followed Bangu, and the hundred schools of thought have become the "Nine Streams". Today's Lu Simian added "soldiers and doctors" in the book "Introduction to Pre-Qin Academics", and believed: "Therefore, on pre-Qin academics, it can be divided into 12 schools: yin and yang, Confucianism, ink, name, law, Taoism, vertical and horizontal, miscellaneous, agriculture, novels, soldiers, and doctors. ”

In Chinese history, before the Western Zhou Dynasty, students studied in the government, and after the Eastern Zhou Dynasty, learning gradually went to the people. During the Spring and Autumn Period and the Warring States Period, the royal power declined, and the princes competed for hegemony, in order to strengthen their own strength, various countries opened their political regimes to recruit talents, breaking the original aristocratic political system, so that the common people who were almost not qualified to participate in politics could express their political opinions and participate in political decision-making, and because of the increase in population, land distribution was difficult, and social drastic changes occurred.

Thoughtful intellectuals during this period put forward solutions and ideas for solving real social and life problems. The interests of individuals and the interests of the state are used interactively, influencing each other, and being different. Various theories and ideas have emerged.

The demise of the Western Zhou Dynasty prompted people to turn more to thinking about the rise and fall of the world, breaking the concept that the common people did not discuss it, and replacing it with an active atmosphere of discussing the situation of the people.

In the extensive discussion of people, things and society, people no longer believe in the 'way of heaven', and then form a variety of schools of thought on how to unify the world, govern the country, and educate the people. The founders and representatives of these schools are collectively referred to as the Zhuzi and the Hundred Schools of Thought. The most influential were mainly Confucianism, Moism, Taoism, and Legalism.

Figures of various schools of thought lobbied around on some social issues, promoted their own political propositions, or wrote books and theories, and people's thinking was unprecedentedly active, forming an unprecedented prosperity situation in the history of Chinese culture. The scholarly views of the Hundred Schools of Thought were reflected in their literary works, and different academic and literary schools were formed.

Most of the prose of Zhuzi has clear views, sharp words, full of feelings, flexible and diverse expressions, and has a strong appeal, so the prose of Zhuzi Baijia not only has important academic value, but also has important literary value.

From the perspective of the history of the evolution of human civilization, Zeng Bangzhe's "Theory of Structure" proposed that the hundred schools of thought and the three religions and nine streams were the early discipline classification system, Confucianism, Legalism, soldiers, and vertical and horizontal scholars were biased towards the political, military and ethical fields, Mohists, Taoists, famous scholars, doctors and peasants were biased towards the fields of natural crafts and logic, and Zen scholars, miscellaneous scholars, calligraphers and painters were biased towards the fields of humanities and arts, and some factors needed for the development of modern science in the West had sprouted in Chinese culture.

For example, the social ethics of Confucianism (scientific social norms), the practical empiricalization of Mohists (experimental techniques), the ideological clarification of Taoism (epiphany of theoretical thinking), and the systematic logic model of Taoism (holographic structure model), as well as the prototype of some technological inventions.

Zhuzi Baijia is a general term for various academic schools in the Spring and Autumn Period and the Warring States Period.

Sima Qian of the Western Han Dynasty quoted Sima Tan (Sima Qian's father) as an opinion on academic schools in the Records of the Historians, and Sima Tan summarized the schools since the pre-Qin period into six schools, namely: Yin and Yang School, Confucianism, Moism, Legalism, Famous School, and Taoism.

In the Book of Han, Ban Gu of the Eastern Han Dynasty summarized the schools since the pre-Qin period into ten schools, namely: Confucianism, Taoism, Yin and Yang School, Legalism, Famous Family, Mohist, Zongheng Family, Miscellaneous Family, Peasant Family, and Novelist.

Lu Simian believes that the three strategies of "Shushu", "Fang Technique" and "Book of War" can also be called the sons of the pre-Qin Dynasty, which can be counted as twelve.

Legalism is one of the important schools of thought in the Warring States Period, because it advocates the rule of law, "do not be close to each other, do not distinguish the noble and lowly, and break the law", so it is called Legalism. During the Spring and Autumn Period, Guan Zhong and Zi Chuan were the forerunners of Legalism. In the early Warring States period, Li Kui, Shang Ying, Shen Buxian, and Shen Dao founded the Legalist school. By the end of the Warring States Period, Han Fei synthesized the "law" of Shang Ying, the "potential" of prudence, and the "technique" of Shen Buxian, as well as the culmination of Legalist thought and doctrine.

In the traditional Chinese culture of the rule of law, the rule of law thought of Qi is unique, and it is known as the Oriental Legalist or Qi Legalist. Qi is the feudal state of Jiang Taigong, the founder of the Western Zhou Dynasty, and the ancestor of Jiang Taigong, Boyi, assisted Yu Shun, made rituals and teachings, legislated and set punishments, and established a system of combining the first rites and laws.

Taigong sealed Qi, simple etiquette and customs, law and order, and ritual and law were used together to become the way of governing the country that is inherited and not abolished. Guan Zhong assisted Qi Huan to govern Qi, on the one hand, he regarded courtesy, righteousness and honesty as the pillar of optimism to maintain the country, and publicized the importance of etiquette, righteousness, honesty and shame moral education; On the other hand, it emphasized the rule of law, and the monarch and the minister, both the noble and the low, obeyed the law, and became the first person in Chinese history to propose the rule of law.

During the Warring States Period, Qi became the source of the first ideological emancipation movement in Chinese history and the contention of a hundred schools of thought, and a group of gentlemen who inherited and promoted Guan Zhong's thought formed the Guan Zhong School. The rule of law thought of the Guan Zhong school and the emphasis on law and religion became the highest achievement of the pre-Qin Legalist school.

Xunzi, who was deeply influenced by Qi culture in the Jixia School Palace, also cultivated Han Fei and Li Si, two representatives of Legalism. The pre-Qin Legalists were mainly divided into two camps: the Qi Legalists and the Qin and Jin Legalists. The Qin and Jin Legalists advocated that there should be no intimacy with each other, that they should not be distinguished from the noble and the lowly, and that they should be judged by the law; the Qi Legalists advocated the rule of law and that both law and education should be emphasized; the Qin and Jin Legalists regarded the law, art, and potential as the supreme and norm, while the Qi Legalists emphasized both art and power, as well as law and teaching.