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Zhang Jiashi knows that the political system of the West and the political system of the East have their own merits. Pen @ fun @ pavilion wWw. ｂｉｑUｇE。 infoPlease search for the most complete! The fastest updated novel

It can be said that it cannot be generalized, whether it is the situation of the monarch **** is better, or the political system such as the separation of powers is better.

After all, in later China, the monarchy was almost completely eliminated, that is, in addition to the "restoration" during the Yuan Shikai period, it officially became a historical term.

But there is no doubt that in the same social environment, the efficiency of the monarch **** is much higher than that of the separation of powers and the like, once there is something big, and they only do the right thing after fighting each other.

Removing such a situation, after thinking about it for a while, Zhang Jiashi believes that there is a situation that he has ignored, or that this itself is just his "unfounded worry".

And such a situation...... is that Zhang Jiashi is now the most direct vested interest in the world.

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To put it simply, it is a hereditary system. And in his situation, or the current Emperor Yingxun of the Great Qin Empire, it is the existence of the emperor of the Great Qin Empire who has benefited from the hereditary monarchy system.

Of course, there is one thing that Zhang Jiashi himself knows very well, that is, as he has heard of the meaning of some rumors, that is, he really wants to ignore the edict of the first emperor Yingzheng, seize power by force, and live the emperor's addiction, which is really easy.

It's just that for him, the position of the emperor is really incompatible with his personality.

But there is no doubt that Ying Xun was able to succeed to the throne as the emperor of the Great Qin Empire, although it is mostly coincidental, especially the influence of his "butterfly" cannot be ignored.

It's just that if Zhang Jiashi changes the current political system of the Great Qin Empire, he will not be able to get along with his baby son from the beginning.

Because such a change directly touched the foundation of the hereditary monarchy.

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Hereditary monarchy is the most common form of monarchy. This form of government is adopted by most of the world's existing and former monarchies. The opposite system is the electoral monarchy.

In a hereditary monarchy, all monarchs descend from the same family, and the throne passes from one member to another within the family. The hereditary system has the advantages of political stability, continuity, and predictability, which comes from the loyalty and affinity between family members.

For example, when a hereditary monarch dies or abdicates, the throne usually passes to the next generation of direct blood relatives, such as his or her children, and often the older ones. When the child dies, the throne passes to his child, or to his brother, sister, nephew, or other relative if the person dies. In order to maintain this system, hereditary monarchies often need to establish a clear order of succession in the form of law to determine who has the highest priority to become the next monarch after the death of one monarch. The order of succession used in modern hereditary monarchies is usually based on primogeniture, but there are other systems of succession, such as the eldest male kin, the living monarch's designated succession, and alternate succession, which were more commonly used in previous monarchies.

Historically, there have been several systems of inheritance, and their differences are mainly focused on whether women can have inheritance rights. In patrilineal succession, inheritance is monopolized by men, women have no right to inherit, and their male descendants have no right to inherit. The most typical example of this system is the Salic Code of the Old Franks. However, the original intention of the Salik Code was not to deprive women of their inheritance rights, but to prevent land from falling out of the village community as a result of women's marriages. In contrast, some inheritance systems allow women to become heirs.

It is important to point out that some elective monarchies are actually hereditary, such as when all candidates can only come from one family. This was seen in many ancient states, often as a result of a genuine electoral monarchy. It is not uncommon for monarchs to use their power and influence to elect their relatives "early" as the next monarch while they are still on the throne. On the other hand, a family has a history in which multiple members of the family have been elected as monarchs, gradually accumulating such power that they can eventually monopolize the throne.

In late medieval Europe, many countries were nominally elective monarchies, but the throne was actually held by a single family for centuries. This circumstance can be called a "pseudo-electoral monarchy", which has only an electoral form officially, while the throne is hereditary in nature. In modern times, most of these "pseudo-elective monarchies" have become truly hereditary monarchies.

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Although Ying Xun served as the successor of the First Emperor and served as the emperor of the Great Qin Empire, his future children, who are also descendants of Zhang Jiashi, are undoubtedly the beneficiaries of the hereditary monarchy.

Of course, there is only one person who gets the most benefits...... This is an unavoidable reality.

However, in a certain sense, the foundation of this hereditary monarchy system is relatively shallow compared with the later dynasties of the East.

This is closely related to Zhang Jiashi's denial of Confucianism in many ways.

It is true that the current Confucianism has not been corrupted to the bone like Cheng Zhu Lixue, and it is constantly encroaching on the true progressiveness of later dynasties and the blood of a person.

But Zhang Jiashi himself did not dare to guarantee that such a situation would not evolve. So for Zhang Jiashi himself, Confucianism or something is still respectful.

After all, Cheng Zhu's "destructive power" is too great.

......

Cheng Zhu Lixue, also known as Cheng Zhu Taoism, was one of the main schools of Song and Ming Dynasty Lixue, and also one of the schools of science that had the greatest influence on later generations. The Tianli of science is moral theology, and at the same time became the basis for the legitimacy of Confucian theocracy and royal power, which was founded by the Ercheng brothers of Henan in the Northern Song Dynasty, during which the disciple Yang Shi, and then Luo Congyan, the third transmission of Li Dong's inheritance, to the Southern Song Dynasty Zhu Xi set as a masterpiece.

Science is basically a neo-Confucianism founded by Zhou Dunyi, Zhang Zai, Shao Yong, and Ercheng, and is inherited from the Confucianism of Zisi and Mencius. Mr. Cheng Yichuan paid more attention to science, and Zhu Zi creatively developed Mr. Yichuan's science, and finally formed the Cheng Zhu science system.

The fundamental characteristic of science is to form a more complete conceptualized and systematic philosophy and belief system of Confucianism's social, ethnic, ethical and personal beliefs, and to make it logical, mental, abstract and truthful. This made the science of science have a strong sense of autonomy, and formed the political concept that reason is higher than the power and Taoism is higher than the governing system, which provides theoretical support for suppressing the monarchy and making Chinese politics move towards the popularization of Chinese politics and the participation of the people in politics and discussion in the Song and Ming dynasties. It also makes the logical, abstract, and systematic ethics and moralization dominate the "Heavenly Principle" and "Heavenly Dao", replacing the crude concept of "Mandate of Heaven" and the personality of God, which is a huge leap forward in Chinese and world philosophical thought.

Science, also known as Taoism. Science is the most refined and complete theoretical system in ancient China, and its influence is profound and huge. The Tianli of Confucianism is a moral theology, and at the same time it has become the basis for the legitimacy of Confucian theocracy and royal power, and the Confucian line of seeking "inner sage" and the ideological trend of "upholding propriety and righteousness rather than power and scheming" have developed the traditional Confucian concept of emphasizing righteousness before profit into a one-sided concept of emphasizing righteousness over profit.

It should be noted that the emphasis of science on the achievement of an ideal personality through moral consciousness has also strengthened the cultural character of the Chinese nation in attaching importance to integrity and moral integrity, social responsibility and historical mission. Zhang Zai solemnly declared: "Establish a heart for heaven and earth, establish a life for the people, continue to learn for the saints, and open peace for all generations"; Gu Yanwu issued a generous cry of "the rise and fall of the world is the responsibility of the husband" on the occasion of the Ming and Qing dynasties; Wen Tianxiang and the Donglin Dang people were upright and bold in the face of foreign powers or decadent political forces, and all of them were infiltrated with the spiritual values and moral ideals of science and science.

Cheng Zhu Lixue, a school of Song and Ming Lixue, is sometimes referred to simply as Lixue, as opposed to Xinxue. It refers to the Confucian school developed by Cheng Hao, Cheng Yi, Zhu Xi and others after the Song Dynasty in China, believing that reason is the origin of all things in the universe, and he is good, he will give goodness to people will become nature, and give goodness to society will become "rites", and people in the world is chaotic and intertwined, it is easy to lose their nature of endowment from "reason", and society will lose "rites".

He also believed that since reason is the origin of all things in the universe, there must be a "reason" for all things "as they are", and the purpose of knowing the truth can be achieved by deducing the truth of things.

Therefore, if we are unable to restrain the expansion of our selfish desires, we will deviate from the way of heaven, and not only will we not be able to become saints, but we may also lose ourselves in the world, so we must cultivate, return, and extend the nature given by God to achieve the highest state of "benevolence".

In ancient China, the study of science was also known as the study of righteousness or Taoism, and its founders were Zhou Dunyi, Shao Yong and Zhang Zai of the Northern Song Dynasty. Later, Cheng Hao and Cheng Yi and others continued to develop, and finally Zhu Xi of the Southern Song Dynasty collected their culmination, so this kind of science is often called "Cheng Zhu Lixue", which was the official ideology of the state in the Yuan Dynasty and subsequent dynasties. Scholars who study science are called "physicists".

In terms of subdivision, there are differences between King Lu and science, and they must not be confused. In the Wei, Jin, Southern and Northern Dynasties, metaphysics prevailed, and in the Tang Dynasty, Taoism and Buddhism prevailed, and Confucianism was no longer exclusive to one family. However, Zhu Xi of the Southern Song Dynasty completed the reform of Neo-Confucianism. Zhu Xi's profundity lies in the fact that he placed Confucius and Mencius in the authentic sect, and at the same time sorted out the five elements of Yin and Yang of Dong Zhongshu, the views of Zhang Zai, Zhou Dunyi, and Ercheng, as well as the Buddhist concept of extinguishing desires and the philosophical and speculative spirit of Taoism, and carefully and meticulously constructed a profound Neo-Confucian system. The shortcomings of Confucianism in terms of world view and methodology were overcome. This makes it so that the teachings of the Buddha, the Tao, etc., will never shake it again. For 700 years after the Song Dynasty, science has always been regarded as orthodox and very compatible with the patriarchal system.

Zhu Xi pushed Confucianism to a higher realm, making it a milestone in the history of Confucianism. When it comes to science, people immediately think of the slogan "Preserve the principles of heaven and destroy human desires". Before the development of science, "benevolence" was the central idea of Confucianism, and although it was a kind of love with hierarchical dignity and inferiority, "benevolence" was based on human nature. Although traditional Confucianism also advocates filial piety and chastity, it is not very ascetic. After the development of Confucianism to the stage of science, it has a strong ascetic color. Ercheng said: "If people have a body, they will have a selfish reason, and it is appropriate to be difficult to be with the Tao", and said: "If no one wants it, it is all heavenly reason." Zhu Xi used food as an example to elaborate: "Those who eat and drink are also natural and reasonable, and they demand deliciousness and human desires." After the Song Dynasty, there were few poets like Li Bai in China.

Science began in the Northern Song Dynasty, flourished in the Southern Song Dynasty and the Yuan and Ming dynasties, and gradually declined after the middle of the Qing Dynasty. It is a kind of neo-Confucianism that was developed after the Song Dynasty, and in addition to the self-tension of traditional Confucianism and the compulsion of the social situation, it also incorporated some old Buddhist thoughts. Since the Song and Ming dynasties, famous physicists include: Zhou Dunyi, Zhang Zai, Er Cheng, Yang Shi, Luo Congyan, Zhu Xi, Lu Zuqian, Yang Jian, Zhen Dexiu, Wei Liaoweng, Xu Heng, Wu Cheng, Cao Duan, Xue Xuan, Wu Youbi, Qiu Jun, Chen Xianzhang...... Wait.

Some people in later generations thought that Cheng Yi was serious and upright, sacrosanct, and even incomprehensible, and he was actually the "Taoist face" seen by later generations. In terms of women's chastity, Cheng Yi believes: "...... Whoever takes it with his body, and if he takes him who has lost his temper with his body, he has lost his temper. Someone asked Mr. Cheng Yi to say: Cheng Yi proposed, and the later study Zhu Xi also agreed with this statement in the "Book with Chen Shizhong": However, the Song Dynasty was the time when the humiliation of the strong neighbors in the north was raging, and the social chaos, moral and chastity values were abandoned and forgotten, so they were put forward in a targeted manner, and later generations often took this out of context, and they couldn't help but sigh.

Cheng Zhu Lixue opposes the nihilism of Buddhism and Taoism, arguing that it ignores the ethical and moral order, but at the same time borrows many discourses about the Tao from Taoist thought as material for the Confucian metaphysical philosophical system. In fact, this is the specific manifestation of the so-called Confucian classics "good knows its evil, evil knows its beauty". Zhu Xi's ideological system is broad and subtle, and the method of teaching people is also relatively approachable, so he can collect the great achievements of the Song Dynasty, and Zhu Zi is the master of Confucianism after Confucius. Many of his writings are meticulously written. Together with Lu Zuqian, he compiled a work that served as a ladder to understand the Four Books, which he considered to be the ladder to the Five Classics, and was a must-read for later generations of Confucian scholars.

After Zhu Xi, the great Confucian king of the Ming Dynasty, Yangming, once again pushed Confucianism to another extreme - the study of mind.

There is an opinion that Cheng Zhu Lixue was distorted in the Qing Dynasty:

Xiong Cilu vigorously advocated Cheng Zhu's doctrine, emphasizing: "The study of Zhu Zi is the study of Cheng Zi." Cheng Zhu's learning, that is, the learning of Confucius and Mencius. If Cheng Zhu is not, then Confucius and Mencius are not either. Cheng Zhu's learning, Confucius and Mencius's learning. The way of Cheng Zhu, the way of Confucius and Mencius. Learn Confucius and Mencius but not Cheng Zhu, still want it to go out but not by its household, and want it to enter and close its door. Qianlong issued an edict in the fifth year that Cheng Zhu's learning "won the heart of Confucius and Mencius...... Those who follow it will be a gentleman, and those who go against it will be a villain; those who follow it will be governed by it, and those who lose it will be chaotic. ”

Liu Shipei said, "The learning of the Qing Dynasty is very different from the Ming. The study of Confucianism is used to meet the world, and the study of Confucianism is used to protect one's body."

Zhang Taiyan also said, "Song and Ming Confucians are more Gengjie, and Qing Confucians are more powerful", "'I haven't wasted books for a day', and I am dealing with sages every day, but reading and standing up have been divided into two things, and sages can't influence him." ”

"Shen Yao in the Jiadao period said: 'After the middle of Qianlong, scholars were accustomed to studying in places where they did not need to be examined.

Cheng Zhu Lixue was really emasculated during the Manchu Qing Dynasty, and the most revealing thing is what happened to Lu Liuliang under the Manchu rule.

Many people know that Lu Liuliang is because of the literary prison of the Manchu Qing Dynasty, and that he is a figure with strong national ideas against the Qing Dynasty and the restoration of the Ming Dynasty, and that he was defeated by the Qing court after his death, but they may not know that Lu Liuliang himself is precisely the most staunch believer and propagandist of Cheng Zhu Lixue.

Qian Mu said, "For example, Lu Liuliang was sentenced to the punishment of Zhu Ziyi, who was set up by the Qing court to promote nationalism and cut off his body. Emperor Yongzheng issued a book, showing that the world should read it. Soon, his book was also imprisoned, and no one in the whole country could see it. Until the end of the Qing Dynasty, the people began to print this book again, and it was re-seen in the Chinese people together with Lu Liuliang's book. Today, many people can talk about the Qing court's literary prison, and the person who repeatedly practiced the literary prison is Yongzheng, and Yongzheng's imperial books are also imprisoned, which is a sincere ancient anecdote.

In Lu Liuliang's view, Cheng Zhu Lixue and Confucianism themselves provide an ideological weapon to criticize the monarch **** and foreign rule, Cheng Zhu Lixue criticizes selfishness and utilitarianism, and its spearhead is not the common people, but the ruling class such as monarchs and officials.

And Lu Liuliang said, "Since the Han and Tang Dynasties, the people regard the world as their Zhuang and the people as their tenants. I didn't have a thought that was itchy and concerned about my ears. This statement is already similar to the statement in some post-liberation political textbooks, that is, the emperor is the head of the landlord and the like, even if he is good to the people, it is also to protect his own long-term interests.

As for "from the Son of Heaven to the dedication of one life, it is called Tianlu." Tianlu is based on agriculture, and Lu is born from agriculture", which is equivalent to saying that the emperor's and officials' income is actually supplied by the peasants, and it is the peasants who feed them.

Strictly speaking, Lu Liuliang's explanation and elaboration of Cheng Zhu Lixue is not his personal invention, but the original meaning of Cheng Zhu Lixue, and in the Ming Dynasty, many intellectuals also understood Cheng Zhu Lixue in this way, and based on Cheng Zhu Lixue, they carried out various norms and constraints on the emperor's behavior, and even directly accused the emperor and scolded and attacked the emperor, but Lu Liuliang's exposition was more popular.

But Cheng Zhu Lixue has been deeply criticized in the middle and late Ming Dynasty, but because Lixue is

At the end of the Ming Dynasty, Li Zhen, a Confucian from Hubei, put forward the proposition that "dressing and eating is human physics" in response to the ascetic proposition of the orthodox theologians of "preserving heavenly principles and destroying human desires", and believed that "reason" challenged orthodox ideas in the daily life of the people.

After the Qing Dynasty, the anti-abstinence proposition situation was formed for a time. Yan Yuan then rebelled against Cheng Zhu and Lao Fo's quiet and virtual learning, in which he denounced Zhu Xi as "full of nonsense" and "self-deception", "must break a point of Cheng Zhu, and start with a point of Confucius and Mencius"; Cheng Zhu's way is not extinguished, and Confucius's way is not written"; he also criticized Cheng Zhu for "seeing the Tao in the paper, talking about the Tao in the mouth, and examining the Tao in the pen." He deeply felt that "those who mislead talents and defeat the world's affairs will also learn from the Song people", he said.

Dai Zhen of the Qing Dynasty believed: "Those who are rational are also those who have desires." "Everything is done with desire, and without desire, there is nothing to do." There is desire and then there is action, and there is action and it is not easy to return to the reason. If you don't want to do anything, what is reasonable?"

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In these respects, Cheng Zhu Lixue may have been wronged as well, but for many reasons, Zhang Jiashi would rather that the centralized foundation of his descendants was not as strong as that of later generations, and did not want some situations to make him suffocated.

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