After the compilation of "White Tiger Tongyi", it was actually equivalent to the constitution of the Holy Empire of the Eastern Han Dynasty.

It has repeatedly emphasized that heaven is supreme, has all kinds of majesty and power to subdue and govern people, and is the shaper and ruler of all things, and the emperor, as the "Son of Heaven", naturally has all the legitimate authority to govern and administer on behalf of heaven.

To question the Son of Heaven is to question the Heavens, and to question the Heavens is the most serious political incorrectness of this era.

The ruling clique of the Eastern Han Dynasty, which relied on the story of the legend, not only needed the theory to prove its legitimacy, but at the same time, they themselves were convinced of it.

Liu Xiu vigorously supported the theory of Wei Wei, and even made it stand on a footing with modern literature and scriptures and ancient literature and scriptures, and in the era of Emperor Zhang of the Han Dynasty, he directly combined modern literature and classics with the study of Wei Wei.

If Dong Zhongshu opened the beginning of the theology of Confucianism, then the White Tiger View Conference represents the final formation of the theology of Confucianism, and the Son of Heaven, who was appointed by Heaven, ruled the common people on behalf of Heaven and had the highest right to interpret everything.

Under this, with the deified version of the Three Platforms and Five Constants - [Three Platforms and Six Chronicles] as the core, a feudal patriarchal hierarchy centered on the imperial power of Liu and Han was constructed that was more strict than that of the Western Han Dynasty.

This system further strengthened the sacred nature of the patriarchy, from the central government to the local government, from the royal family to the private peasants, compiled a strict network of relations, netted the entire Eastern Han society, and placed everything under the "heaven" and was subject to the supervision and control of the "heaven".

Therefore, starting from Emperor Zhang of the Han Dynasty, the Eastern Han Dynasty regime was a regime with a theological nature, and the imperial power could not be questioned, and the rule of the Liu and Han imperial families could not be questioned.

Emperor Zhang of the Han Dynasty thought very wonderfully, he integrated modern scriptures, ancient scriptures and superstitions in an attempt to unify scriptures, establish theological scriptures, and enshrine them as eternal truths.

At his request, people need to follow the things that he personally determined in the "White Tiger Tongyi" from generation to generation, and can only study, without suspicion and criticism, to further determine the lineage of his Eastern Han regime.

However, it turned out that this was just the wishful thinking of Emperor Zhang of Han.

Historical developments have proved that once scripture develops into dogmatic theology, its vitality is close to exhaustion.

What matches it is that after Emperor Zhang of the Han Dynasty, the "Holy Son of Heaven" of the Holy Empire of the Eastern Han Dynasty was shorter and weaker from generation to generation.

The weak vitality of the Son of Heaven himself could not prove that the "Son of Heaven" was really the son of "Heaven", and he could not control the supreme power in the strict system constructed by Emperor Zhang of the Han Dynasty.

As a result, under the manipulation of eunuchs and relatives, the plot of Emperor Zhang of the Han Dynasty became a complete joke, and the Eastern Han Empire instead opened the opposite path of isolating the Holy Imperial Power from the Holy Son of Heaven himself.

Your Holy Son of Heaven will not even live to adulthood, and you will not even be able to live a long life, so what other way can you control the divine power of the Holy Son of Heaven?

I don't know how Liu Wei would feel if he knew about it.

It's really clever to calculate.

With the long-term absence of the most important link in this system, the "Son of Heaven", this strict ruling system has become self-defeating, and with the complete decline of modern literature and classics, the strict Confucianized society has not been formed, and it has gone into decline.

In a sense, this is also a kind of luck, which avoids the mystification and eternal lineage of ancient China.

At this moment, this is the time when this social system is at its weakest, and it is also the time when it is about to collapse, so Liu Bei cannot allow such a theological society to revivenation, and he must seize this opportunity to bury it completely.

But this path cannot be achieved overnight.

Just as Liu Xiu, Liu Zhuang, and Liu Wei successfully built this system with three generations of talents, although this system has declined to the edge, it is difficult to kick this last kick, and it is impossible to bury this system openly and openly shouting slogans.

In particular, the divine existence of the Son of Heaven is still recognized by this society, although the Son of Heaven himself is a joke, but the ensuing influence of social rules such as the Three Outlines and Six Disciplines is still very far-reaching.

Liu Bei had to use the power of the ancient literature school to put on a coat to fight, so that he would not be so "heretical".

Lu Zhi and Cai Yong were right, it was inappropriate to push Xunzi to the fore in one go.

Before that, it is necessary to carry out relatively mild and gradual improvements, first take out Confucius's "respect ghosts and gods and stay away" to make an example, start from the subtleties, and advance your goals little by little.

Therefore, Liu Bei's initial plan for the new order of Jian'an was these words-respect ghosts and gods and stay away.

"The modern literary school relies on the theory of prophecy to dominate the government and politics, and does not look at the facts, disasters, and casualty data, so it makes a mess of the world's major events and cannot be cleaned up, and our generation of ancient literature scholars must draw a clear line with it.

Therefore, the best way is to follow Confucius, respect ghosts and gods and stay away, in the court, do not speak of the facts, not only the top, only the truth, if you do not see it with your own eyes, there is no fact to support it, you cannot judge it. ”

Liu Bei did not try to promote a comprehensive ideological innovation from the beginning, he planned to start little by little, hold high the banner of Confucius, and deal with the Luoyang government after the fall of the modern literary school with the attitude of the ancestor master, and purge the Yuwei from the Luoyang court little by little.

And the key to this action is not to prematurely deny the sacred nature of the Son of Heaven, the sanctified Son of Heaven is the foundation of the establishment of the Eastern Han Empire, and without this sacred nature, the inheritance of the Eastern Han Empire will become rootless duckweed.

The interests of all those who are built on this will also be threatened, and he will be doubted and opposed by everyone.

Therefore, he must carry the banner of Confucius and do something with the help of Confucius's strength.

For the banner of Confucius, the school of ancient literature cannot oppose it.

Although they started from the nature of "Zhou Guanli", they were not very interested in Confucius, and what they did at the beginning was to bring out Zhou Gong to suppress Confucius, but whether "Zhou Guanli" was made by Zhou Gong or not, everyone has a scale in their hearts.

At this time, at that time, what the ancient literature school is best at is "adapting measures to local conditions", that is, adapting, so, as the leader of the school, what Liu Bei wants to do, as long as there is nothing wrong with the righteousness, then do it.

Anyway, the development of the school is mainly promoted by Liu Bei, if he doesn't have his opinion, what if he doesn't do it?

So this matter was basically determined, and everyone agreed with Liu Bei's opinion, to [correct the fallacies of the modern literary school], improve the administrative methods of the imperial court, and focus on new ways of doing things while building a new etiquette society for the Han Dynasty.

This is a big project, which requires the full cooperation of many people, and everyone also needs to complete a quasi-constitutional-style work similar to "White Tiger Tongyi", erase the traces of the modern literary school, and re-mark the ancient literary school.

Liu Bei also very much needed such a "constitution" to erase the imprint of the sacred Eastern Han Empire and rebirth a secular Han Empire.

A group of people discussed a lot, had a serious discussion on some of the contents of the "White Tiger Tongyi", discussed some important political issues, and divided the respective tasks of each school.

On this basis, it was decided to accept some of the minor provisions in the White Tiger Tongyi.

For example, there are things like having sex with concubines who have reached the age of 50, and there are things like the children of each family living in a group from the age of 10 and imparting some physiological knowledge.

As for some details of family life that need to be restricted by etiquette, the ancient literature school is willing to accept it, and some ways of interacting with friends, as well as the way of getting along with superiors and subordinates, they have also decided to accept it, and they do not oppose it.

Because these contents have indeed involved a lot and formed conventions in many places, the ancient literature school family is not averse to these conventions, and the sudden change has a very bad impact, so Liu Bei did not insist on it.

Then, in terms of court sacrifices, Liu Bei asked the inheritance families of "Zhou Guanli" and "Fei Shiyi" to change the court sacrifice methods.

Some of the rules for the sacrifice of heaven, gods, and ancestors, which were originally formulated according to the family law interpretation of the "Li" and "Yi" of the modern literary school, need to be reinterpreted by the ancient literary school.

Sacrifice is a very important thing, and if the influence of the modern literary school cannot be eliminated from the sacrificial level, then the victory of the ancient literary school over the modern literary school cannot be confirmed.

At the level of sacrifice, Liu Bei asked the ancient literature school to weaken the influence of prophecy and mystery as much as possible from the theoretical basis, explain the essence of sacrifice from some practical perspectives, and always pay attention to the basic concept of "respecting ghosts and gods and staying away".

At the specific operational level, Liu Bei decided to reduce the amount of content of "Yi" as much as possible.

Different from "White Tiger Tongyi", which focuses more on the aspect of "Yi", Liu Bei is very disgusted with these mysterious things such as divination and prediction, so he asks for more pure etiquette according to the content of "Zhou Guan Li", and implements the central point of "Respecting Ghosts and Gods and Staying Away".

Less of the things that the gods are babbling about, and more focused on the things themselves.

When it comes to the level of specific rules dominated by "Zuo's Spring and Autumn Period", Liu Bei's proposition is more distinct, requiring the implementation of the principle of "respecting ghosts and gods and staying away", and requiring the concept of Wei Wei to be eliminated from this link.

"I have been marching and fighting for more than ten years, and I have never relied on the power of the weft, maybe the weft has some significance, but the major military affairs cannot rely on external forces, but rely on their own strength."

Liu Bei promoted this basic principle with his own might.

In terms of education, in terms of education in Taixue, Liu Bei asked to give more prominence to the importance of "poems" and "books" themselves, and not to teach content that has anything to do with Wei in Taixue.

No advocacy, no research, no contact, no opposition.

This is the four principles of the ruling school of ancient literature that he set.

Under the requirements of these four principles, we can make some small adaptations appropriately, which is also harmless.

(End of chapter)