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While Tian Heng's Eastern Qi was too busy to take care of itself, Tian Rong's Western Qi was simply unable to deal with the fierce offensive of more than 200,000 Qin troops in three directions alone. Pen ~ fun ~ pavilion www.biquge.info

All the way, Wang Li's army was mainly transported from Zhao County to cross the river by the troops of Lou Chuanshi, and then from the northern border of Western Qi to the south, Wang Li's army.

This large army is mainly composed of the remnants of the Northern Frontier Army as the main force, so it is relatively familiar with the terrain in this area.

In the course of nearly a month, Wang Li took more than 20 cities, and joined forces with the main force of the Qin Army's Central Corps in Sanchuan County under Zhang Jiashi's troops, and confronted the main force of the Qi Army in the Jiyin area.

The main force of the Central Army of the Qin Army under the command of Zhang Jiashi, after the troops left Sanchuan County, quickly attacked the defensive line organized on the border of Qi State, and quickly pacified Hedong County in less than a month.

After entering the homeland of Qi, Zhang Jiashi took the road to Jiyin instead of a long road that seemed more easy to attack and difficult to defend.

The core of this long road is located in the hometown of the Lu State, which has been destroyed by the Chu State.

Zhang Jiashi did not follow the advice of his uncle Sun Tong, a doctor of Confucianism, and took the Qufu area and then continued to march to Linzi.

Zhang Jiashi did not heed such a suggestion, not that Zhang Jiashi had any bad opinion of these Confucian doctors, on the contrary, after receiving the work of Shusun Tong and others, the shortage of civil servants under Zhang Jiashi was alleviated to a certain extent.

After governing the country for such a long time, Zhang Jiashi found that he had misinterpreted Confucianism.

Although there is indeed no shortage of pedantic people in Confucianism today, Zhang Jiashi believes that Confucianism today has three advantages compared to his understanding from later generations:

1: Today's Confucian scholars emphasize the "Six Arts of Gentlemen" as the main way of studying, rather than the eight-strand articles of later generations.

What exactly is the Six Arts of Gentlemen?

"The six arts of a gentleman" refer to etiquette, music, archery, royalty, calligraphy, and mathematics. "Zhou Li?Bao Shi": "Raising the son of the country with Taoism is the six arts of teaching: one is five rites, two is six music, three is five shots, four is five masters, five is six books, and six is nine numbers.

There is another theory that there are six kinds of six classics that had a great influence on pre-Qin literature: "Yi", "Shu", "Poetry", "Rites", "Music", and "Spring and Autumn".

In the saying of the "six arts of the gentleman", the five rites are: "auspicious" ceremony, which is used for sacrifice, "fierce" ceremony, which is used for funerals, "military" ceremony, which is used for field hunting and military affairs, "bin" ceremony, which is used for court meetings or exchanges between princes, and "jia" ceremony, which is used for banquets and celebrations.

The six music are: "Cloud Gate", "Daxian", "Dashao", "Daxia", "Da", "Dawu" and other ancient music names.

The ancients believed that music had educative, cognitive, aesthetic and entertainment functions. The most important of these is indoctrination. The so-called education is the cultivation and improvement of the quality of a beautiful soul. The nature of the soul should be good and beautiful, and the purpose of education is to make people abandon evil and follow good, so that people's hearts can return from the edge of ugliness to truth, goodness and beauty. As one of the splendid cultures created by human beings, music has become an Eden of the human spiritual world and a way to realize the value of human beings with its special and huge function of revealing the state of human existence and the spiritual world.

The five shots are: "White Arrow", "Shenlian", "Yan Note", "Xiang Ruler", "Well Instrument". The white arrow is the arrow that passes through the hoof, and it should be used with appropriate force to hit the target, and the white arrow is just exposed. The first arrow is fired, and the last three arrows go in succession, and the arrow looks like an arrow. The arrow is shot out, the tail of the arrow is high and the arrow is low, and it looks like it is moving slowly. Xiang ruler's reading let, the minister and the king shoot, not standing side by side with the king, should retreat a foot. The well instrument is connected to the four arrows, and the position of the shot on the hoof, it should be arranged up and down, left and right, like a tic-tac-toe.

This means that the Confucian who knows how to shoot is actually a samurai who is good at archery.

The skills of driving in the Five Imperial Palaces include: "Ming and Luan", "Chasing Water Song", "Passing the Monarch's Table", "Dancing Jiaoqu", and "Chasing Birds to the Left". Luan and He are the bells on the car, and when the car moves, the bells hanging on the car should ring harmoniously. Chasing the water meanders means driving through a winding waterway without falling into the water. Passing the watch means that the driver should be able to pass through the gap between the erected poles without touching the poles. Dancing is when driving on the road, it should be in tune with the beat, like a dance. When chasing wild beasts in the field, the prey should be driven to the left so that the owner sitting on the left side of the car can shoot.

The Five Emperors are no exception, because if they can control the chariot to this point, I am afraid that even a powerful person who has not experienced training will not be able to easily complete this method of the Five Emperors.

The book in the six arts, that is, literacy, is one of the basic courses. The "Six Books" that have been handed down now refer to six methods of making Chinese characters, namely "pictograms, signifiers, understandings, shapes, sounds, transcribing, and borrowing".

However, there was no more detailed explanation of the Six Books in ancient times, and the term Six Books was first seen in the "Zhou Li?Diguan": "It is the six arts of teaching to admonish the king and raise the son of the country to the Tao,...... , five is six books, six is nine counts. There is no detailed name for the "Six Books", nor is there an explanation of the Six Books. Liu Xin of the Western Han Dynasty "Seven Strategies": "The ancients entered primary school at the age of eight, so Zhou Guanbao's family raised the son of the country and taught six books, which are called pictograms, elephant things, elephant images, elephant sounds, transfer notes, pretends, and the foundation of words. This is the earliest explanation of the Six Books, pictograms, pictograms, imagery, and phonographs refer to the shape and structure of words, and transfer and borrowing refer to the way words are used.

Nine numbers are the ninety-nine multiplication table, a mathematics textbook in ancient schools. Numbers in the Six Arts are also a basic course, which contains very profound knowledge. In ancient China, mathematics was classified as mathematics along with "superstitious" activities such as yin and yang feng shui. In addition to solving practical problems such as daily land measurement, accounting and tax collection, its main function is to calculate celestial bodies and deduce the calendar.

Judging from the above content, the six arts of the gentleman are an educational method that comprehensively develops a person's ability, and even the Mohists cannot implement this teaching method for their own disciples like Confucianism.

As for the Confucian scholars of later generations, what they believed in was Cheng Zhu Lixue.

But this kind of Cheng Zhu theory has long been questioned:

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 extinguished"[5]; 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: leading the world into the old paper, exhausting physical and mental strength, being a weak person and a useless person, all obscure hermitage (Zhu Xi) is also for it! .

Dai Zhen of the Qing Dynasty believed: "Those who are rational are also those who have desires." ("Mencius Character Meaning Evidence" volume) "Everything is done in desire, and if there is no 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 have no desire and no action, how can you be reasonable?" ("Mencius's Character and Meaning Proof", vol. 2).

And not only that, there was another person in the middle of the Ming Dynasty who made a lot of practical criticism of Cheng Zhu Lixue, and this person was Wang Yangming and his Yangming Xinxue.

In Yangming's theory of mind, because the science of Cheng Yi and Zhu Xi's school, which was popular in the Yuan Dynasty and the early Ming Dynasty, emphasized the use of things to exhaust reason, Wang Yangming inherited Lu Jiuyuan's emphasis on "heart is reason" in the Song Dynasty, that is, the highest truth does not need to be sought externally, but can be obtained from one's own heart. Wang Yangming's ideas were inherited and carried forward by his students, and spread to the people in the form of lectures, among which the Taizhou School (also known as the leftist Wang Xue) pushed its arguments to an extreme, believing that because reason exists in the heart, "everyone can become Yao Shun", "although the heaven and earth are big, but there is a thought of goodness, a conscience, although ordinary people can be saints", even ordinary people who are not scholars can become saints. The development of Wang Xue's "heart is reason" view also affected the positive claims and views on **** in the late Ming Dynasty, because the heart is reason, so human desire and heavenly reason are no longer as opposed to Zhu Xi thinks, so they can be positively accepted.

And the representatives of this kind of proposition are Li Zhen, Xu Jie, Zhang Juzheng, and Tang Shunzhi. In particular, because Zhang Juzheng believed in Yangming Xinxue, he carried out reforms that could almost turn the tide of the Ming Empire. If it weren't for the Mingshenzong, I'm afraid that Zhang Juzheng's reform would affect the trend of the entire history.

It can be said that the view that "the highest truth can be obtained from one's own heart without external seeking" is in many ways a more pragmatic Confucian doctrine.

Zhang Jiashi did not want Confucianism to follow the crooked path of science, and the consolidation of the rule of the Great Qin Empire did not need this way. This is Zhang Jiashi's most fundamental idea, or the bottom line.

It was because of these factors that Zhang Jiashi ordered his uncle Sun Tong to stand by temporarily, and then wait until the right time to worship the Confucian Temple and the tomb of Mencius on behalf of the emperor.

This is also a kind of goodwill signal that Zhang Jiashi expressed to the Confucian students.

......

Zhang Jiashi has always respected Confucius for several reasons:

First, Confucius was the first in Chinese history to propose that people have similar natural qualities, and the differences in personality are mainly due to acquired education and social environmental influences, which is "similar in sex, far away in Xi".

Under this premise, in Confucius's mind, everyone can be educated, and everyone should be educated. He advocated "education without class", founded private schools, recruited students extensively, broke the monopoly of slave owners and aristocrats on school education, expanded the scope of education to the common people, and conformed to the trend of social development at that time.

He advocated "learning and excelling", and if he still has spare energy after studying, he will become an official. The purpose of his education is to cultivate a gentleman who is engaged in politics, and a gentleman must have a high moral character, so Confucius emphasized that school education must put moral education in the first place, advocating that "disciples should be filial piety when they enter, and they should be filial piety when they go out, and they should be cautious and faithful, and they should love all people and be kind." If you have the ability to do it, you will learn the literature"

Moreover, in terms of educational guidance, Confucius requires teachers to "teach without class" and "help the world" in teaching methods, "teach according to aptitude", "heuristic" methodology, pay attention to children's education, and enlightenment education. He taught students to have an honest attitude towards learning, to be modest and studious, and to review the knowledge they have learned from time to time, so as to "learn from the old and learn the new", and the new knowledge can be broadened and deepened, and "draw inferences from one example".

The second reason is that the moral concept advocated by Confucius can indeed effectively make the country governance and the improvement of the national level have enough influence.

Confucius constructed a complete ideological system of "virtue and Taoism": advocating the virtue and virtue of "benevolence and propriety" at the individual level. [26] The ideological system of morality and Taoism is based on the theory of goodness: "one yin and one yang is the way, the one who follows is good, and the one who becomes is also sexual", and the purpose is to establish the human pole ("the way of the three poles"), and the humane is connected with the way of heaven and the earth, and the humane mediocrity is changed into a methodology in a timely manner.

Confucius's theory of benevolence embodies the spirit of humanity, while Confucius's theory of etiquette embodies the spirit of etiquette, that is, order and system in the modern sense. Humanitarianism is the eternal theme of mankind, which is applicable to any society, any era, and any government, and order and institutional society are the basic requirements for building a civilized human society.

Although Zhang Jiashi himself does not support Confucius's somewhat pedantic ideas, he has to admit that Confucius is indeed worthy of the title of a saint.

Therefore, under such a premise, Zhang Jiashi's idea of asking Shusun Tong and others to worship the Temple of Confucius and the tomb of Mencius on behalf of the Son of Heaven at the right time was not a whim.

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Among the three-way armies attacking the Western Qi Kingdom, the 50,000 soldiers and horses under the command of Zang Tu advanced relatively faster.

Zang Di, as Zhang Jiashi's many old fathers-in-law, is the oldest and can be regarded as a wise general who can fight well, and Zhang Jiashi's ability is relatively reassuring.

Of course, Zhang Jiashi was a little puzzled that Zang Yan, one of his legitimate fathers-in-law, was said to be missing, and he may have died in the troubled times.

Because according to Zang Yan's original historical trajectory, the other party will live in the Xiongnu for a long time.

Perhaps, the current Zang Yan has also become a member of the Huns, but for his father-in-law, Zhang Jiashi's mood is a little complicated, because he is indeed his father-in-law, but the other party's behavior seems to be even worse than Zang Er, the grandfather who was pacified by Liu Bang himself.

In the Qingyu Spirit Book, some of Zang Yan's deeds are recorded:

When Chen rebelled, Lu Xuan, the king of Yan, sent Zhang Sheng to spread the news of Chen's defeat to the Xiongnu to prevent the Xiongnu from sending troops to reinforce Chen. Zhang Sheng originally wanted to join forces with the Xiongnu to eliminate Chen, but when he met Zang Yan, he said: "The reason why you are reused is because you know the affairs of the Xiongnu." And Yansuo was able to last for a long time because the princes rebelled repeatedly. Now you want to quickly eliminate Chen for the sake of Yan. But after Chen was eliminated, it was Yan's turn to be next. Zhang Sheng agreed with his words, so he did not return to Yandi and persuaded Lu Juan to secretly communicate with the Xiongnu.

After that, there was no news of Zang Yan.

And for Zhang Jiashi, such a matter is not the point, after all, even if Zang Yan is standing in front of him now, he will calmly call the other party a father-in-law.

As for Zang Di's ability, one thing can be clearly seen.

That is, in Liu Bang's heart, Zang Di's ability is not inferior to Peng Yue, otherwise he would not have carried out a personal expedition like he did against Peng Yue.

And just as Zhang Jiashi thought, Zang Di's troops who attacked Qi from Dangjun soon tore apart the connecting channel between Western Qi and Chu.

In this case, if the Chu army wants to support Western Qi, I am afraid that it will have to take the road north from the Taishan line in the area of Langya County, enter Eastern Qi, and then make a detour to support Western Qi.

Of course, attacking Zang Di's department directly from the gradually abandoned Great Wall of Qi region to the north may be what Xiang Yu hopes to do.

For Zang Di, this Great Wall, which I don't know when it was built, is an important means of defense to defend the Chu State from entering the Western Qi region.

When exactly did the construction of the Great Wall of Qi begin? There are different opinions on this point.

It is said that the construction began during the period of King Qi Wei of the Qi Kingdom of the Arita clan, but this point was declared wrong after the inscription in Pingyin Village was unearthed:

According to this inscription, it refers to the battle of Qi and Jin in the eighteenth year of Lu Xianggong, that is, the seventeenth year of King Ling of Zhou (555 BC), and the Great Wall refers to the Great Wall of Qi, indicating that the Great Wall has already been built by Qi at this time. We started with "Pipe" again: "Five hundred miles square,...... The land of the Great Wall of Yinyong, which is one-third of the Qi country, is not born in the valley", and the geographical scope of the Qi country should also be before the middle of the Spring and Autumn Period.

Due to the late Spring and Autumn Period of Qi and Ji Zhuguo, the territory of the country has been expanded to the cliff along the East China Sea, and the territory of Qi at that time was not 500 miles square, but 2,000 miles of Qi. This document corroborates each other with the inscriptions on the unearthed cultural relics, which proves that the Great Wall existed in Qi before the middle of the Spring and Autumn Period. We believe that the Western Great Wall built in the Spring and Autumn Period of the Qi Kingdom, known as the defense or the Great Wall at the time, is there a strict difference between the nature and use of the eastern section of the Great Wall that was extended to the east during the Warring States Period? We believe that the Western Great Wall built in the Spring and Autumn Period is made of earth, and its project is huge, and it is known as the Great Defense, although its use has the purpose of blocking water, it has been reinforced, connected and rebuilt on the embankment and water barrier facilities, and its main role has been used to defend against the enemy in war.

Of course, don't think that the construction of the Great Wall by Qi is useless, and the Great Wall itself has its own strategic significance:

The Great Wall is a military defense project in the early period of ancient China, which was built in the Spring and Autumn Period and the Warring States Period to meet the needs of the vassal states to compete for war. The territory of the Great Wall of Qi is not limited to this boundary, and only takes this as the defensive boundary; that is, it defends itself here in wartime, and when it is profitable, it can attack and take the land of other countries with this boundary, that is, the so-called offensive and easy to defend. This is evidenced by the example of the Qi State crossing the Great Wall many times during the Spring and Autumn Period and the Warring States Period.