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In addition to supporting the idea of having education without class, Zhang Jiashi believes that the education method of "Gentleman and Six Arts" can also be regarded as one of the guidelines that can enrich the country and strengthen the people at this time. Pen @ fun @ pavilion wWw. ｂｉｑUｇE。 ｉｎｆｏ

There are two sayings about the six arts of the gentleman in China:

One refers to the ceremony, music, archery, royalty, calligraphy, and counting. "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. Another saying is that the "six arts" are the six classics, which are called "Yi", "Shu", "Poems", "Rites", "Music", and "Spring and Autumn".

However, for Zhang Jiashi, at this time of Confucianism, the six arts of a gentleman are mainly "etiquette, music, royalty, archery, calligraphy, and mathematics." ”

Zhang Jiashi didn't have any doubts in this regard, but although Bai Qi didn't understand it very well in this regard, Bai Qi said a decisive insight, which made Zhang Jiashi have to be convinced, that is:

"When "Spring and Autumn" was officially written, was Kong Qiu dead?"

Well, it has to be said that this is indeed one of the key ones.

(Confucius was born and died between 551 B.C. and 479 B.C., and the Spring and Autumn Period was written in about 403 A.D. or earlier.) As for Confucius's compilation of the book "Spring and Autumn", there is a saying from Mr. Li Xueqin: We don't say that the time when "Yi" and "Spring and Autumn" entered the scriptures must be as early as "poems", "books", "rites" and "music", but it will not be as late as many people say. Because they believe that the reason why "Yi" and "Spring and Autumn" entered the "Jing" is because Confucius was good at "Yi" in his later years, he repaired "Spring and Autumn", and later "Yi" and "Spring and Autumn" became classics. ）

Compared with the statement of the "Six Classics", Zhang Jiashi believes that the six arts of the gentleman are indeed quite in line with the five educational purposes of "morality, intelligence, physical fitness, art and labor" that are quite in line with the education of later generations.

Of course, there is still a big gap between the two.

The Six Arts of Gentleman itself focuses on two aspects of educational foundation:

The first is to pay attention to etiquette education.

"The Book of Rites: The Prince of Wen" records that "all the three kings teach the sons, they will be happy with etiquette." Happiness is the cultivation of the inside, and etiquette is the cultivation of the outside. Etiquette and music are intertwined in the middle, and the hair is shaped outside, so it is also cowardly, respectful and gentle. "Lile Education has always been at the top of the curriculum. Especially in the Western Zhou Dynasty, the rulers of the Western Zhou Dynasty learned the lessons of the demise of the Xia Shang Dynasty, and while re-arming them, they put forward the political proposition of "respecting virtue" and "respecting respect" in order to seek civil rule. In terms of curriculum, more emphasis is placed on etiquette education.

Confucius inherited this idea and insisted on etiquette education as the core, which gradually evolved a core idea of Confucianism, that is, "heaven, earth, king, parent, teacher".

The idea of "Heaven and Earth Monarch Teacher" originated in the "Chinese" and was formed in "Xunzi". During the Eastern Han Dynasty, in the "Taiping Sutra", there was a neat form of "heaven and earth monarch and teacher". At the beginning of the Northern Song Dynasty, the expression of "Heaven and Earth Monarch Teacher" had officially appeared. Since the late Ming Dynasty, worshipping the "Heaven and Earth Monarch and Teacher" has been widely popular among the people, and it has been relatively common as an object of sacrifice. In the early years of the Yongzheng Dynasty of the Qing Dynasty, for the first time, in the name of the emperor and the state, the order of "Heaven and Earth Monarch and Teacher" was determined, and its meaning was explained, especially highlighting the status and role of "teacher". Since then, the "Heaven and Earth Monarch Teacher" has become a popular object of worship throughout the country.

From this point of view, Zuo Qiuming, the author of "Chinese", does have a thinking point of view that is correspondingly influenced by Confucianism, which is also proved from the "Spring and Autumn Zuo Clan".

So, in a sense, it is not for nothing that Confucianism was gradually propped up by the monarch and then used as a cultural means of domination.

However, Zhang Jiashi did not want Confucianism to be too strong, after all, Confucianism was generally good in this period, especially when later generations thought that Confucius's thoughts, weak people, and foolish people, were completely slanderous.

With the second characteristic of the six arts of a gentleman: both civil and military, knowledge and ability, can effectively counter this view.

In the "Six Arts" education, the teaching of etiquette, music, calligraphy, and mathematics is literature, and archery is martial arts, so the education of the six arts is a typical education with both literature and martial arts. Moreover, in addition to knowledge education, the "six arts" education also includes the training of six kinds of arts: the skills of performing rituals, the skills of music, music, and dance, the skills of archery, the skills of driving chariots, the skills of writing, and the skills of calculation. Moreover, from the perspective of human development, the education of the six arts not only attaches importance to the cultivation of human character, but also attaches importance to physical training and the edification of music. Therefore, Six Arts Education is a non-biased curriculum model.

It is said that Confucianism is a fool of the people, and the Confucian education policy happens to be out of step with this situation, because the saying that "the teaching of etiquette, music, calligraphy, and mathematics is the text" is still a little biased in a certain sense, but from the time when the hundreds of schools of thought gradually took shape, and even developed into a certain scale, many times, Confucianism is more comprehensive in a certain sense than some doctrines that specifically correspond to a certain level.

For example, the two theories of the peasant family and the Mohist family are mainly specialized in agriculture, science and technology, etc., and the development of other aspects may not be said to be absent, but they are relatively biased.

Zhang Jiashi does not think that this kind of art is a bad thing, but people can't only know so many skills in their lives, although there are still many deficiencies or even problems in the education of later generations, but the education system of later generations is indeed more comprehensive than that of the Warring States Period, which is also undeniable.

Therefore, in this case, how can Confucianism, which implements a relatively comprehensive education method on the basis of education without class, be regarded as a fool?

As for the weak people, it is easier to fight back.

The Confucian view of the weak people seems to be very valid. But which of the seventy-two disciples under Confucius is not a person who can be good at archery and can drive a chariot?

You must know that if you don't have a little foundation in force, it is undoubtedly a fool's dream to do these two things.

After all, if a man who is powerless wants to control a chariot, he must first see if he will be thrown by the horse that pulls the chariot.

Therefore, when Zhang Jiashi came to Confucius this time, he naturally wanted to give Confucianism a little sweetness.

After all, Zhang Jiashi still had to use the Confucian education system as the foundation, and then supplemented it with other theories to create a relatively more comprehensive education system that was in line with the current situation.

This is also the reason why Zhang Jiashi has hidden and even revised his corresponding ideas in the Liaodong period in the past few years.

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The people of the Kong clan headed by Kong and the Confucian scholars or disciples who lived in the Confucian Mansion naturally did not dare to treat Zhang Jiashi lightly after knowing the arrival of Zhang Jiashi.

With Zhang Jiashi's current identity and the power of the Great Qin Empire under the rule of Zhang Jiashi, supplemented by the comparison of the current general trend of the world, even if Confucians had some unpleasant contact with Zhang Jiashi and the Great Qin Empire before, they also did not dare to embarrass Zhang Jiashi in order to save their face in this situation.

As a human essence, the hole is naturally very clear.

That is, Zhang Jiashi has already given enough face to Confucianism and Kong, if he is not interesting, he is clearly shameless and asking for hardship.

Zhang Jiashi couldn't help but be a little stunned when he saw that the number of Confucian scholars in the Confucian Mansion had reached nearly two thousand.

But after thinking about it carefully, although the current Confucian Mansion has been somewhat decayed and dilapidated, in the turbulent development of the past few years, the Confucian Mansion is relatively calm and peaceful.

Many Confucian scholars or refugees were able to get relatively safe personal security in the Confucian Mansion.

Zhang Jiashi was naturally very comfortable with the Kong clan and Confucian students who almost came out of the nest this time, after all, this is also quite a face-saving thing.

Of course, Zhang Jiashi would not give these people too happy expressions at this time.

He came to this place mainly to communicate with Kong and the possibility of cooperation between the two sides.

......

After painting the portrait of Confucius, Zhang Jiashi, under the leadership of Confucius, came to the interior of the largest building in the Confucian Mansion that had been cleaned and slightly repaired.

This place is the largest house in the Confucian Mansion that is now used to teach Confucian scholars.

If this place can be built with the kind of financial resources of the future generations, maybe the scale will not be worse than the Dacheng Palace.

Zhang Jiashi knew that his goal was not to come for sightseeing, so he quickly withdrew his scrutinizing gaze, and then under the guidance of his uncle and grandson Tong and Kong, he came to the north of this house and sat down.

In fact, this place also has a statue of Confucius hanging on the wall, but under the hint of Dongfang Ying and others, this place still made some changes to the layout.

After Zhang Jiashi sat down, he didn't talk too much nonsense. Instead, after exchanging a few polite words with the representatives of the Kong clan and the Confucian sect who were qualified to come to him, he quickly said his own theme.

"Lone's arrival this time is mainly to let about a hundred Confucian scholars or bachelors go to Xianyang. ”

Kong heard Zhang Jiashi's words, and was a little puzzled, that is, Zhang Jiashi's words were obviously not here to let these people be officials.

Out of the corner of his eye, he glanced at his disciple Shusun Tong, who seemed to be quite a close friend of Zhang Jiashi, and found that his disciple did not show any disturbing hints, and then clenched his fists and asked Zhang Jiashi: "I don't know what the king asked these people to do?"

Zhang Jiashi was not angry because of Kong's words, but after pondering for a while, he said part of his thoughts: "The main reason for this time is that this time the main hope is that these 100 Confucian students can receive corresponding teachings in Xianyang, and then become the teachers of the Great Qin Empire to educate and enlighten all people." ”

After hearing Zhang Jiashi's words, Kong was very surprised, because he didn't expect Zhang Jiashi to have such a grand idea.

But he was even more puzzled, that is, he didn't understand what Zhang Jiashi meant by letting these Confucian students receive the corresponding teachings.

He didn't want to say too much, so as not to make Zhang Jiashi feel impatient or even ashamed.

But his son, as well as several of his disciples, senior brothers, had no intention of sharing his worries.

Kong, who secretly cursed in his heart: "You people ......", took a deep breath and said to Zhang Jiashi: "The king said to accept the corresponding teachings, I don't know what kind of thoughts he means?"

Zhang Jiashi couldn't help but laugh when he heard this question, which could be regarded as quite subtle inquiry: "Hahahaha, Dr. Kong is too worried, Gu has no other ideas, and he will not let other people from the hundred schools of thought instill their thoughts into you Confucian people." Of course, in order to relieve Dr. Kong's confusion, Lone still hopes that Dr. Kong and all Confucian scholars can read this book of "Analects". ”

At the suggestion of Zhang Jiashi, Dongfang Ying, who had been prepared, took out a copy of the "Analects" made of paper and movable type printing from his official robe.

And when Dongfang Ying handed this copy of the Analects to Kong, and after the latter opened it, he saw the table of contents of the Analects.

Xueer is the first, Weizheng is the second, Bayu is the third, Liren is the fourth, Yechang is the fifth, Yongye is the sixth, Shuer is the seventh, Taibo is the eighth, Zihan is the ninth, the Xiangdang is the tenth, the advanced is the eleventh, Yan Yuan is the twelfth, Zilu is the thirteenth, Xianwen is the fourteenth Wei, Linggong is the fifteenth, Ji's sixteenth, Yangxiang is the seventeenth, Weizi is the eighteenth, Zizhang is the nineteenth, and Yao is the twentieth.

This is not what makes Kong strange, but when he crossed over to the content of "Learning and First", he keenly saw some local problems.

Zi said: "When you learn and learn it, don't you also say it? There are friends from afar, and you are happy? People don't know, and you are not ashamed, and you are not a gentleman?"

Because he had never seen such symbols, let alone the meaning they represented.

As a person with advanced cultural background, Kong is well aware that these symbols have their own meaning.

Zhang Jiashi watched Kong slowly flip through the "Analects", and did not disturb the other party, but looked at Kong quietly.

In Zhang Jiashi's heart, he couldn't help but feel a hint of pride: "Even the punctuation marks have come out, I think you can resist this temptation, right?"

Of course, Zhang Jiashi subconsciously ignored one point, that is, the punctuation marks he marked cannot be said to be correct in fact.

After all, since the Han Dynasty, many people have commented on the Analects. Together with the Book of Filial Piety, it is a must-read book for learners in the early Han Dynasty and a kind of enlightenment book for the Han people. The Analects annotated by the Han Dynasty are basically all lost, and the remnants of the Analects today are more than Zheng Xuan's notes, because some fragments of Tang manuscripts have been found in Dunhuang and Japan. It is estimated that six or seven out of ten survive, and most of the other families, after He Yan's "Collected Explanations of the Analects", only exist in the "Collected Explanations of the Analects". "Commentary on the Thirteen Classics: Commentary on the Analects" is the use of He Yan's "Collected Explanations" and Song Renxing's "Shu". As for He Yan and Xing, there are many books focusing on the Analects, you can refer to the Qing Dynasty Zhu Yizun, the "Qing Historical Manuscript" has a biography), "Jingyi Examination", Ji and other "Synopsis of the Four Libraries" and Tang Lu Deming. "Preface to the Commentary on the Classics" and "Loose Evidence" by Wu Jianzhai (Chengshi) Shi.

I am afraid that Confucius is the only person who can completely correct the annotation of the Analects......