The topic is decent, without any political insinuations, and it seems that it is completely Zhang Bangqi's examination of scholars.

In the academy examination, the act of imposing personal ideas on the questions of the imperial examination like Kwong Yangming was eliminated, and such questions seemed neat, but it was precisely this kind of essay that was difficult to write, because it was not easy to grasp the political leanings of the examiner.

If you can't find out his political tendencies from the topic, you can't find out his likes and dislikes, and when writing articles, it is easy to look ahead and backward, and even write articles that conflict with the examiner's political ideas.

Question 1.

Mencius question.

The meaning is very simple, that is, it is impossible to govern the world and cultivate land at the same time, officials have the affairs of officials, and small people have small people's affairs; Some people use their brains, some people use force.

As for the phrase "those who work hard govern people, and those who work hard govern people" is very classic, it means that if you want to become the upper class of society, you must rely on reading to gain a high position, and if you only want to survive in this world by physical strength, you will always be governed by others.

"Those who govern eat people, and those who govern eat people", this shows a truth, the governed provide food and clothing to others, and the managers rely on others for food and clothing.

In Zhu Xi's "Annotations to the Collection of Mencius Chapters and Sentences", this paragraph is expressed as: "Those who govern others see that they are governed by others." Cannibals, pay taxes to the public. Those who eat in others see those who eat in others. These four sentences are all ancient sayings, and Mencius also quoted them. If a gentleman has no villain, he will be hungry, and if a villain has no gentleman, he will be chaotic. In this way, the farmer cultivates the exchange of millet and weapons, so it is a mutual benefit rather than a disease. He who rules the world will plough and do it? ”

Generally speaking, it is a question of the social division of labor.

Even if you are a laborer who governs people, you have to rely on laborers to feed, which is an interpretation of social relations, in front of human beings such social animals, you must achieve a clear division of labor, in order to ensure the normal operation of society, and finally become the spirit of all things, rule the world.

Mencius could clearly see this in an era when the social productive forces were extremely backward, and it was also an important reason why he became a Confucian sub-sage.

Zhu Hao believes that the first question does not involve political tendencies and is relatively easy to write, as long as the argument is explained.

"Things are specialized and proficient in practice, and the country is peaceful and not chaotic, and each is doing its own way."

Break the topic at the beginning and pay attention to stability.

In line with Tang Yin's advice, in front of this kind of examiner who is bent on stability, you don't need to talk about any big truths, you don't need to take the lead, as long as you can show what you think on paper, even if you are qualified, you can ensure that you are the head of the county to get the fame of Xiucai.

As for the discourse, it only needs to conform to the argument of "each according to his own way" in the problem-solving.

……

……

The first question should not be too difficult for Zhu Hao and the candidates present.

The difficulty lies in the second question.

The second question literally means:

Confucius said that the golden mean cannot be popularized in the world, and I know the reason that "the wise pass, but the fool does not"; A person cannot understand the breadth and profundity of the golden mean, but also because "the sage passes, and the unscrupulous do not reach".

Zhu Xi discussed: "The Taoist, the principle of heaven is of course, and it is only in the middle. If you know that the foolish and virtuous are not enough, you will lose the difference in nature. Those who know know what they have done, and they take the Tao as insufficient; The fool does not know, and he does not know what to do, and the reason why this way is often not done. The sage's deeds are not enough to know the Tao; Those who do not do it are too late, and they do not seek to know, the reason why this way is often unknown. The Tao cannot be separated, and people do not notice it, because they have the disadvantages of not being able to do it. ”

When Confucius said this paragraph, it can be said that it is very in line with the golden mean.

Generally speaking, you have endless learning, reach the standard of "perfection", understand all kinds of laws and human feelings in the world, and understand the truth of the changes of all things, you should always understand the golden mean, right? I'm sorry, Confucius said, you are a wise man, a sage, you can't understand the profundity of the golden mean.

Zhu Hao has the illusion of "this fucking is talking about me".

Because to a certain extent, Zhu Hao feels that the Confucian golden mean is a kind of thinking that harms people, forcing people to go from the best to the "sub-good", and even to the road of mediocrity.

People like Zhu Hao, who are born without the idea of the supremacy of imperial power, will not accept being fooled, and in order to survive in the world, they have to make all kinds of compromises.

Of course, it is better to say that "the fool is not as good as the fool".

If you are stupid and can't understand it, you are not qualified to achieve the "mean" that the sage said, in the eyes of the sage, people's thoughts are still very high-end, not a luxury that the lower riba people can want.

Here's the problem.

Everyone understands the meaning, but how to talk about it?

On the golden mean?

But the question is, the question is to make you argue why there is a golden mean that cannot prevail in the world, is only that smart people and stupid people are excluded because they are beyond cognition and cannot reach the category of an upper and lower geometric number?

Or are there too many people who are too smart and too stupid in this world?

What's more, you don't know what Zhang Bangqi thinks in his heart.

Zhu Hao is going to study it carefully.

……

……

Zhu Hao closed his eyes and thought seriously.

The absence of political tendencies is precisely the greatest political tendency.

Zhang Bangqi belongs to the juvenile ambition, he has been admitted to the Jinshi when he was young, and the road to the imperial examination is smooth, will he pursue the golden mean?

Yes!

Does Zhang Bangqi have political ambitions to pursue further in Vanity Fair?

It's natural.

Based on Zhang Bangqi's upbringing, he should belong to an official with unpaid ambitions, and now he is staring at a group of scholars every day, becoming a professor in his thirties, and cultivating students all day long, but the quality of the students' grades cannot determine the evaluation of their professional titles, and he feels like he will never be able to survive.

What does he think of the golden mean?

Thinking of this, Zhu Hao felt that it was still difficult to draw conclusions.

He suddenly felt that when Zhang Bangqi passed by Anlu in the first year, Tang Yin asked him to meet him, maybe he met at that time, and if he had more contact with this person, he might be able to find some clues, and this question would be easy to write.

But the problem is that Zhu Hao, who is the companion of the palace, met Zhang Bangqi with the background of Xingwangfu, which is not a good thing for a young child like him.

Zhang Bangqi is not a local governor, you don't need to snort in Yangxing Palace, people don't like you, and you can deprive Zhu Hao of the fame that he should have received with a casual sentence, which is why Zhu Hao insisted on not seeing him.

In front of the chief examiner of the future imperial examination, it is necessary to show a humble attitude.

Just as he was thinking about it, suddenly the wooden fence was opened from the outside.

Then an official came in, it was Zhang Bangqi, the chief examiner who came to inspect the venue.

Zhu Hao thought to himself, the opportunity has come.

……

……

Zhang Bangqi's patrol may have started from the Jiazi examination shed, he first looked around after standing still, and did not find that there was any possible cheating, and then he had to walk along the number house for a while, and finally left.

Originally, the exam had just begun, and the vast majority of the candidates had not written their pens, and Zhang Bangqi, as the chief examiner, could not enter the number room to check what the candidates had written on their papers, this was to avoid suspicion and prevent being accused of a candidate and his secret communication.

So this time I came here for a routine inspection.

Zhang Bangqi walked from Yuan Rulin's side first, and when he came to Zhu Hao's house, he was only a few steps away from the door, and suddenly found that Zhu Hao had finished writing the first article on his scratch paper.

"Huh."

Zhang Bangqi smiled and shook his head, then walked out of the examination shed and went to the next yard to inspect.

The examiner walked down in a circle, and he didn't seem to show much clues, but Zhu Hao saw the kind of easy-going nature that Zhang Bangqi had.

In addition, this person pays attention to a neat and tidy question without making mistakes, and in a year, he has traveled all over Huguang, and he has been taking the examination for so many questions, can he consider the tendency of the question one by one?

Some examiners directly follow a classic, this paragraph is out today, and tomorrow it will be the next place, and they will directly choose another paragraph, anyway, they are all the words of the saints, you look at and write, and in the end, as long as it is not bad, I will give it to you......

Zhu Hao immediately thought that Zhang Bangqi's thoughts on academic governance were recorded in "The History of the Ming Dynasty: The Biography of Zhang Bangqi": "If you can't learn to be Confucian and beautiful, you can't do it, and you can't do it. ”

It means that he is not like Confucius and Yan Hui in terms of learning, and he is not like Zeng Shen and Min Shen in terms of behavior, even if the article is written like Yang Xiong and Zuo Si, I have to reprimand him.

Yang Xiong and Zuo Si are both famous writers in history, it can be said that the rhetoric is gorgeous, rare in the world, Zuo Si's "Sandu Fu" circulated on the market, but also contributed to the birth of the idiom "Luoyang paper expensive".

This means that Zhang Bangqi did not attach much importance to the rhetoric of the scholars, and paid more attention to the diligence and self-denial of the scholars when they practiced learning.

Returning to the second question, which involves the golden mean, it seems that Zhang Bangqi's thoughts have little to do with the golden mean.

But Zhu Hao immediately found common ground.

It is that "people do not eat and drink, and they can rarely know the taste".

Even Zhu Xi said, "The Tao cannot be separated, and people don't notice it, because they have the disadvantages of not being able to do it."

Feelings Zhang Bangqi mentioned that the golden mean is a pretense, requiring students to self-examine on the way to school is the purpose of your question, if you really fall into the trap and run to talk about the golden mean, then no matter how good you write, you can only fall into mediocrity.

Knowing this, Zhu Hao's direction for solving the problem was also found.

Cultivation lies in cultivating the mind, and moderation also lies in cultivating the mind, which is the subtlety of the topic, and this is also in line with the mind that is gradually being carried forward during the Zhengde period......

"The golden mean lies in learning and guarding the heart, and the Tao is determined by the rationality of knowing right and wrong."

On the golden mean, first on diligence, it is very in line with Zhang Bangqi's philosophy of learning, and I will talk about it vaguely, and especially on the issue of guarding the heart, the emphasis is on not messing with the heart because of wisdom, that is beyond the scope of the sage said the mean.

What I'm talking about is that no matter how great your knowledge is, you can maintain the mean, not because of the amount of knowledge, but whether you can keep your heart.

The key to guarding the heart lies in self-examination and reasoning, and if you do these two points, you will not be afraid of the problems of the wise and the sage.

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