The sixth year of Taixing is about to come to an end.
Although Fei Qian and Cao Cao were still confronting each other, both of them turned their targets to the old forces.
Perhaps it is a coincidence, or perhaps it is also an inevitability.
Sometimes Fei Qian would wonder why the Three Kingdoms would be a period of time that lasted for many people in the future, perhaps because of the characters in this period, perhaps because of the stories that happened in it, but more of them were still the brilliance of human nature that collided in this chaos.
Not only light, but also dark.
There are despicable betrayals and brilliant loyalty.
Everyone, from the emperor to the gentry, and then to the ordinary people, was confused, searched, and struggled in such chaos. The emperor didn't know what was wrong with the Han Dynasty. The gentry knew what but didn't know how to do it. The people could best experience the pain and pain, but couldn't say it.
The struggle in troubled times is the Three Kingdoms.
A huge Han Dynasty broke it for people to see...
Scattered, broken, unformed.
Every piece is a big man, and every piece is not a big man.
Some people want to rebuild one, and some people want to make it complete.
And now, Cao Cao stepped out his legs towards the thorns and raised his knife.
But some people think that Cao Cao's doing this is boring...
Perhaps it is because these people think that social changes and changes in the times have nothing to do with them. Can a new era and the old era and the evolution of culture allow them to eat more noodles? Just like when changes and news came from Yingchuan, some people don’t care at all, just studying whether they can occupy a place in Qinglong Temple, or the new female official Zhen Mi’s dress is so beautiful and her figure is so slim. If they can do that, that is that...
"The wind of the Han Dynasty has become lighter again..."
In the hall, there were all great scholars sitting.
In other words, it is a recognized scholar to a certain extent.
In addition to the senior officials such as Pang Tong and Xun You, there are also Zheng Xuan, Sima Hui, Huang Chengyan, Pang Shanmin, Linghu Shao, Cui Lin, Qiao Bing, Dong Yong, Zhang Yi, Wang Chong, etc.
Among these people, some are more famous, but some are just some of them in some areas. However, no matter what, sitting in the hall today represents the same identity, which is the salt-bearing man under the three-colored flag.
The big man needs a salt man.
If a university student doesn't speak, wouldn't he listen to the elementary apprentice's voice every day? What's more, the elementary apprentice may not be able to speak out.
This is Fei Qian's way of dealing with it.
Well, one of them.
At the moment when Qinglong Temple is being discovered, Fei Qian feels that it is necessary to gather all these scholars to communicate with each other, so as to avoid accidental injury in certain links, or accidentally lead to overall ideological deviations, at least not being blown by the wind in Yingchuan.
This energy is the wind.
The Han Dynasty.
Sometimes this topic seems relatively empty.
But for these people today, this topic just happens.
Because Fei Qian wanted to lead these people in Qinglong Temple and change. Perhaps it was like Cao Cao, facing thorns and raising a knife to cut down. For example, Guan Ning's "thin burial" theory. This entry point is actually very good, but it is only one of them that is leveraged at the moment, and Fei Qian needs to drive the entire face.
When Fei Qian said "the style of the Han Dynasty", everyone looked at each other, either meditating or excited.
Because literati actually prefer the word "feng" and sometimes they always feel emotion or point out the country, they like to use this word.
What Fei Qian said naturally was not a random statement. During the entire Han Dynasty, from the Western Han Dynasty to the Eastern Han Dynasty, the atmosphere did change slightly. Sometimes it is called "Feng" in space, but it is also the words and deeds expressed by the Han Dynasty in social life, or an external manifestation of the social group psychology and group will, and it is also an important manifestation of the cultural spiritual outlook of the Han Dynasty.
"In the early Han Dynasty, it was too fast, too light, and had excess sharpness, but not enough calmness." Fei Qian said slowly, "Occasionally, Yang Ziyun said, "We should take heavy and remove light, take four levels, and remove four levels, and use heavy words, and focus on behavior, and focus on appearance. It is best to emphasize words, and focus on appearance. If you speak more, there will be laws, and if you act more, there will be virtue, and if you look more important, there will be power. Therefore, seeking more seriousness is the style of the early Han Dynasty. If you speak less, it will cause worries, and if you act less, it will cause innocence, and if you look less, it will cause humiliation, and if you like less, it will cause mischief. Your son also said, "A gentleman is not heavy, and if you study less, it will cause impotence." This is the same, and the meaning is consistent."
Fei Qian talked about Yang Ziyun. The waists of several students in Sichuan and Shu were obviously straightened, and their spirits were slightly flying. After all, this former leader in Sichuan could also be considered a good example for Sichuan and Shu.
In the changes in the Han Dynasty, from the "freakness" at the beginning of the Han Dynasty to the later period, seeking "steadiness" is also a matter that conforms to the laws of the development of the times. Almost every dynasty will follow this process. However, because the Former Qin Dynasty was too short, and the Han Dynasty was the first centralized regime to be unified for a long time, it naturally had a different meaning.
Zheng Xuan nodded and said, "In the early days of the Han Dynasty, they were very wild and anxious. The king and his ministers stood up rudely, and even some people who drank wine and fought for merit, and even those who called for drunkenness. Some even drew their swords in court to intimidate the pillars. They all arose because of their rudeness and madness. "
Fei Qian nodded slightly.
Basically, every dynasty will encounter the "15" law during the founding period. If there are less than 150 people, managers do not even need any special rules and regulations. They can directly lead effectively with personality or charm. Once the number of people exceeds 150, various problems will be reflected...
This law may be a bit biased, but to a certain extent it does explain the problems in organizational structure management. Just like at present, Feiqian's political group is gradually expanding, and the distance between the lowest-level officials and Feiqian is constantly increasing. In addition to the group of people around Feiqian, will there be some problems with those middle-level or lower-level officials in the long-term process of exile?
Mr. Shuijing Sima Hui also said: "In the early Han Dynasty, Shusun Tong formulated court rituals and set rules to distinguish the importance of the slightest and greater importance, which is the key to long-term peace and stability..."
For most participants in the hall, they felt that their ability to attend this meeting represented a certain innovation, and it could even be said to have witnessed it or laid the foundation and standards for the Han Dynasty to govern the country in the future. Everyone was very excited. After Zheng Xuan and Sima Hui started, they started talking about it one by one.
Confucianism seems to be innately interested in this "ritual norm".
While listening, Fei Qian asked Wang Chang and Zhuge Jin to record.
The entire ruling atmosphere is from top to bottom.
There is no doubt about this. Because the wind below is scattered, if the one below is required, then the one above will naturally be dizzy and clueless.
Therefore, only when the atmosphere at the political level is unified will it have an impact on the entire Han society.
Just like in the early Western Han Dynasty, due to the political reasons at the upper level, many times in order to solve the problem, various laws and regulations were impatiently introduced. These laws and regulations were not well systematically organized, and eventually led to mutual violations or even conflicts.
There were records in the Western Han Dynasty that "the law and orders were 359 chapters... the documents were filled in several pavilions, and the statutes could not be seen everywhere." This shows that even specialized legal workers at the Han Dynasty could not adapt to this chaotic and disorderly law, let alone use the law to effectively resolve disputes and regulate social conflicts.
Even so, it became, "people are less likely to break the law, and officials are more likely to kill people"!
A new law is issued at any time, without paying attention to the interrelatedness and any subsequent impact. The laws and regulations that care about their heads and minds made cruel officials rampant during the reign of Emperor Wu of Han. Some of these cruel officials may have been loyal to the country, but most of them use the feathers as arrows to seek personal desires with various chaotic laws and regulations. They are "strong and strong" and are harmful to others.
Under such circumstances, the superstructure of the man who had suffered began to change its direction and began to seek deliberateness and integrity.
When Emperor Guangwu of the Eastern Han Dynasty was revived, Emperor Guangwu himself was very rigorous, insisting on being important and avoiding being light, not being exaggerated or extravagant, "he practiced his body and clothes, had no color, did not listen to Zheng Wei's voice, and did not hold pearls and jade in his hands." With such an emperor in front, the ministers naturally had to keep the same consistency.
Well, at least stay consistent during meetings.
On the other hand, because Liu Xiu restrained himself, he was also more generous to ministers, especially meritorious officials. He often warned meritorious officials, "It is better to be like facing the abyss, walking on thin ice, fighting and fighting, be careful every day."
This is undoubtedly a relatively successful one. Most of the heroes during the reign of Emperor Guangwu were able to end well. Unlike the founding generals of the Western Han Dynasty who often glared at each other, even met with each other, competed for merit and reward, and the human brain made a splash of dog brains...
When Fei Qian held such a meeting, it was naturally considered by everyone that it was a measure similar to Emperor Guangwu, which was to arrange and warn the ministers in advance, to restrain themselves and work diligently.
This is undoubtedly a very exciting thing.
On the one hand, it shows that Fei Qian does not want to completely abandon the scriptures and expel Confucianism. On the other hand, it shows that Fei Qian is a mature political leader who can prepare for the future and better than making up for the failure.
After all, there are many leaders in this world who are still unrepaired...
"If today is a gentle and aggressive person, the river is up and down, and the country is far away, everyone is careless, and if they move, they will attack and bury the vertebrae. There are also countless people who rob people and commit traitors..."
"As long as you cleanse your troubles and harshness, everything is generous and generous..."
"That is, if one is the best person who dares to be smart, skilled, has a strong and powerful style, and is very proud of the reputation and noisy, he may be afraid that things will not be at peace, the people will not be stable, the country will not be stable, and the world will not be able to live in peace!"
"The General of the Cavalry is now promoting virtuous people, eliminating corruption, and relinquishing cruelty. This is a kind policy and a blessing for the world!"
"Even so, the law cannot be avoided. Those who dig tombs and mint coins, use the heroes to take revenge, usurp the secrets, do not avoid the law, and go to death like a vulture, and should be severely punished without slack!"
『…』
The discussion was quite intense.
The Eastern Han people advocated morality, and the trend of humility was prevalent in society.
Well, at least on the surface.
In the early Eastern Han Dynasty, in life, the attitude of humility became popular. Moreover, the scope of this humility was very wide. Any tolerance for others, obedience and favorability for fame and fortune can be called "humility".
Such deeds are very common in "Book of the Later Han", but what follows is to seek fame and reputation. Just like someone in later generations queued up and gave in to each other, and then found that someone did not queue up, and ended up occupying a good position. What a f*cking?
Therefore, the intensity and speed of punishment for the "line-cutter" determine whether the order can be maintained.
On the one hand, we must realize that "the world is bustling, all comes for profit, and the world is bustling, all goes for profit". On the other hand, we must establish a set of standards for "profit", otherwise there will definitely be people who "do not avoid the punishment of a knife and saw" and pursue profits frantically.
This is a framework that Fei Qian planned for these scholars, big and small Confucian scholars.
The Han Dynasty, the atmosphere.
In later generations, Fei Qian had seen too many behaviors of seeking fame and reputation, but not all behaviors with the nature of "seeking fame and reputation" are bad. For example, some celebrities donate money and materials to disaster areas, as long as they are really donating, instead of doing things in the name of donation, or exchanging them to domestic sales to seek benefits, then such "seeking fame and reputation" is not completely impossible.
Confucianism originally carried the responsibility of education. This is a monument that Confucius, the founder of Confucianism, took on his shoulders from the beginning. Therefore, whether it is to seek fame or gain reputation, the key is to do something, not sing songs. As long as you understand this, you will not always line up to watch Latin dances in later generations, and you will laugh and hear thank you.
Fei Qian looked at everyone talking and exchanged gazes with Pang Tong and Xun You.
Pang Tong smiled, nodded, responded to Fei Qian's gaze, while Xun You was thinking.
Xun You has followed Fei Qian for a while, but he still sometimes feels that Fei Qian is beyond his imagination again and again.
In Xun You's feeling, Fei Qian was like a chess player who was high above the chessboard. He easily moved the chess pieces on the chessboard, but the chess pieces on the chessboard could not see the world outside the fog, and could only see the direction of his own progress...
As the cornerstone of the chessboard, it is the mute, the deaf, and the blind.
This is something that everyone knows, and the one that can make sound is a chess piece.
But the chess piece cannot leave its own position. When it leaves, it is the arrival of death.
On top of the chess piece, whether the hands that command the chess piece are willing to listen, watch, or think about the future may determine the key to the victory or defeat of the chessboard.
Xun You looked up slightly at Fei Qian, and then at the people in the hall who were discussing fiercely.
These people are chess pieces, including Xun You himself.
Yes, these chess pieces are all making sounds, as if they are making sounds for their future, but there is only one that clarifies the future...
Fei Qian did not pay attention to Xun You's psychological activities, but he paid more attention to the remarks at the scene.
The people need a tone and a trend.
It is not a good idea to cover the mouths of the people, cover the glasses of the people, and pierce the people's ears, because the people will feel pain. The deeper the pain, the deeper the memory will be.
It is better to give the public a channel to speak out and a way to express themselves.
This people naturally also include the "scholars" who are one of the four peoples.
It’s like this channel that Fei Qian planned for these scholars, scholars, and Confucian children.
The Great Discussion on Qinglong Temple.
The two major discussions on Qinglong Temple have clear goals.
The first time was quite hasty, but because there were Cai’s collections, the Shoushan Academy, the Xiping Stone Classics, and the endorsement of great scholars such as Cai Yong and Pang Degong, the "seriousness" of the first Qinglong Temple Great Treatise was relatively successful. In the first Qinglong Temple Great Treatise, it was on the surface to the scriptures, but in fact it was on people.
With the "seeking truth and seeking justice" for the scriptures, the later greed and corruption of officials has an unshakable theoretical foundation. When Fei potentially punished those officials, the side effects caused were suppressed to a relatively low level.
Because, if there is truth, there is falsehood, and if there is good, there is evil.
When Fei Qian cleans up corruption, it is naturally a process similar to "seeking truth and seeking justice". While reducing the status of Confucius as a sage, it also lowers the level of Confucianism, which gives the "four people" the world the opportunity to have fun again...
The same is true for this Qinglong Temple Great Treatise. On the surface, it is seeking "correct explanation", but in fact it is guiding the correct behavior of the people under the "justice", an extension of the scriptures and the social atmosphere.
Although Fei Qian did not say these words clearly, everyone present felt the importance of it to more or less, and the martial aura in the previous military parade also stimulated these scholars to urgently raise themselves, fight against them, or maintain their position.
Because there is a lesson in the past, in the war-torn environment of the Former Qin and the early Han Dynasty, the importance of military affairs led to the emphasis on martial arts and over literature, and even the founding emperors of the Han Dynasty and the military masters of the Han Dynasty openly teased Confucian scholars for fun. The Han Dynasty is also facing a chaotic environment at the moment. If they cannot do something, they may fall under the "martial worker" again and suffer bullying.
The times are changing, technology is changing, and these on the spiritual level also need to change.
It is a terrible and sad thing if a person's mind cannot keep up with these changes...
Therefore, Fei Qian must let these habits make sounds and move these people who can make sounds more systematically.
It is undeniable that at this stage of the Han Dynasty, Confucian scholars, Confucian scholars, Confucian scholars, and related scriptures will be important cultural inheritance for a relatively long time. Confucian scholars and Confucian scholars have an incalculable role in changing social atmosphere, and the power of social public opinion can also promote the people to develop in a healthier and orderly direction and form a good social morality.
Just control this degree.
Let positive moral concepts permeate all levels of the social life of the Han Dynasty, influence the subconscious of the people with an invisible atmosphere, pull the thinking patterns and behaviors of the Han Dynasty, form a strong centripetal force and cohesion, and push the entire Chinese civilization forward.
All of this is indispensable for the educational role among the "scholars".
This is a cultural battle.
Since Cao Cao used words to tempt each other, Fei Qian should urge him to sing and break it.
Chapter completed!