Behind the military system of the government, of course, is another round of party struggles!

The source of the military soldiers must be in the north, especially Shaanxi, Hedong and Hebei. Although the current military soldiers system is different from that of the Sui and Tang dynasties, it is not the unity of soldiers and farmers, but the "compulsory military soldiers system" that has served for five consecutive years. However, the five years are limited, and it will take a year and a half to go on the road back and forth to be too long, right? So it is best to recruit them on a few roads close to the front line.

In addition, the recruitment of government troops is linked to the "Ying 200 acres of land", which is also a yin field (that is, tax exemption). The fields in Shaanxi and the fields in Yin Jiangnan are incomparable. The fertile paddy fields in Jiangnan can be harvested for two seasons a year, and the income will be even higher if you plant economic crops such as mulberry trees. The land tax in the Song Dynasty was linked to the quality of the land, so the tax loss of "Ying 200 acres of land" in Shaanxi Sixth Road, Hebei Lianglu and Hedong Road is in the same south as the "Ying 200 acres of land" is not the same as the same tax loss.

In order to collect more taxes, the court will definitely set up more military palaces in relatively barren areas in the north.

Therefore, the implementation of the new military system will definitely be beneficial to the wealthy families in the north. Whoever controls this new army and how it develops is naturally another focus of the current party struggles in the court.

Although civil servants of the old and new parties cannot directly control military power, they each have military groups as allies. The new party is basically the Western Army, while the old party is closely related to the Kaifeng Imperial Army.

Therefore, when it comes to choosing officers of the New Mansion Army, the New Party must have been inclined to the Western Army generals. Although Han Zhongyan, the old party, would not let the useless Kaifeng generals take over, it was a nonsense, so Mr. Han came up with a way to "competition to win generals".

"Your Majesty, the only thing that competes for military competition is to win warriors and strong men. Those with courage can only charge forward and not lead troops as generals. Therefore, I think that military officers with rich experience and military achievements should be selected from the army and serve as military captains." Zeng Bu naturally had to sing a counter-tune by the method proposed by Han Zhongyan, and he also understood that "competing military competition" is very unfavorable to the new party. Because the Western Army warriors who are close to the new party are not necessarily stronger than those of Kaifeng and Hebei imperial guards.

Moreover, strength can be obtained through strengthening training. Recently, isn’t Kaifeng Prefecture’s Imperial Boxing Gym training for the October javascript competition?

Zeng Bu seemed to make sense, and Zhao Ji turned to look at Han Zhongyan again.

Han Zhongyan retorted: "The new government army is different from the old imperial guards. Generals who will lead the old imperial guards may not be able to lead the new government army well. If Your Majesty thinks that the strong men are not good at making plans, it is better to let the martial students, the martial Jinshi and the strong men selected for martial arts serve as the lieutenant of the military commander. In this way, they can always be both civil and military, and be brave and wise."

What? Let Wu students and Wu Jinshi lead troops!?

The important officials of the new party in Chongzheng Hall were all shocked. Looking at Han Zhongyan, who looked at his nose, his nose, and his heart was asking, and he looked like an old minister, he was scolding in his heart: You hypocrite who disregarded the country!

Zhao Ji also felt that it was a bit inappropriate, "Can Wu students and Wu Jinshi really lead troops to fight?"

Han Zhongyan was polite and said: "Your Majesty, the imperial court has opened martial arts and selected martial Jinshi to select martial Jinshi to select soldiers to fight? If martial students and martial Jinshi cannot fight, what else can they do?"

This seems to be true! Zhao Ji nodded slightly, and Han Zhongyan continued: "There are reasons and solutions to the current Wu Jinshi and Wu students who are considered unsuitable to lead troops. We should find the reasons and then come up with solutions, rather than letting martial arts and martial arts behave in form."

"I wonder what kind of ways Han Qing can do to improve it?" Zhao Ji asked again.

Han Zhongyan said: "I have a suggestion. It is better to take the issue of improving martial arts into the discussion of Taoism that will be held soon, and maybe you can find some solutions."

"No!" An Tao, the official in the Privy Council, immediately raised an objection, "How can the military and national affairs be allowed to be discussed by the folk schools?"

An Tao knew that Han Zhongyan’s idea was to use this topic to guide the focus of the discussion from the great way to the way of governing.

"Why is it a folk school?" Han Zhongyan said, "Yuntai Academy is an official school, but it is just slightly lower than the Imperial College. Why can't we give an idea to the Imperial College? Cheng Yi is also an official of the court, so is it not allowed for officials to discuss politics? Besides, if the imperial court issued an edict, how can it be considered a false discussion? If the solution is made by An Shumi, you can propose it. If it is feasible, there is no need to let others discuss it."

It was really hard to refute this... and An Tao really couldn't think of any solution, so he was speechless.

Song Huizong also felt that Han Zhongyan's words made sense, so he nodded and said, "According to Han Qing's words, Imperial College and Yuntai Academy discussed the methods of improving martial arts, and allowed others to make suggestions... I want to open up speeches, gather the wisdom of everyone, and plan for improvement for martial arts and martial arts."

"Your Majesty is wise!"

...

Just when all parties began to prepare for the upcoming Kaifeng Taoist Discussion. As the protagonist of Taoist Discussion, Wu Haogu and Su Dongpo also argued all the way on the way north. It was not until February 15 that the two arrived at the increasingly prosperous Beidi Mall Jiehe.

What Wu Haogu and Su Dongpo argued was the position of the Guanluo School's theory of nature in the future Yuntai Academy academic system.

Although Wu Haogu did not believe in the moral theology of the nature, principles and human desires proposed by Ercheng, he also believed that this set of things was useful - the role of Neo-Confucianism was tested by thousands of years of practice in later generations.

Although the spirit of seeking the Tao and asking for the Tao in Confucianism was almost completely lost due to the great prosperity of Neo-Confucianism, this also reflects the improvement of Neo-Confucianism system from another aspect.

Because Neo-Confucianism can answer Confucius' questions more perfectly (the great way of Confucianism is originally a problem), then the backwards of Confucianism do not need to ask for answers, nor do they need to seek solutions from Buddhism or Taoism, but they just need to immerse themselves in their own system. This may also explain the increasingly serious conservative tendencies of the Chinese in the Ming and Qing dynasties.

From a certain perspective, the Chinese in the Ming and Qing dynasties, from the Song, Tang dynasties and even earlier, have very different ways of thinking.

However, Neo-Confucianism also has its value and function. Judging by Western standards, Neo-Confucianism is actually a branch of objective idealism. In objective idealism, objective spirit—such as God, ideas, absolute spirit, laws, karma of sentient beings and laws of nature—was regarded as the master and origin of the world, and believed that the real material world is just the externalization and expression of these objective spirits, and the whole world is created by the laws of the universe or thoughts that are withdrawn from matter.

In the words of the second Cheng, it means "if there is reason, there is energy", "if there is reason, there is image, there is image, and there is number." If we want to explore it further, the ideological root of Neo-Confucianism can be roughly traced to the Taoist theory of the Laozi and Zhuangzi School.

However, the Northern Song Dynasty Neo-Confucianists represented by the Second Cheng and Zhu Xi did not just make up for the masters and origins of the real world of the law of heaven. They created the concept of "law of heaven" in order to improve the ideological system of Confucianism to fight against Buddhism and Taoism.

In other words, the purpose of the Ercheng and other Guan, Luo scholars created the "nature law" from the beginning to fight religion. Their method to fight religion was to use the concept of the natural law to make Confucianism similar to religion, and they also took the route of moral theology between unintentional or intentional.

The so-called moral theology is a branch of Christian theology, which advocates that life practice should be based on religious belief, and God’s will is the first principle of moral life. That is, “preserving the laws of heaven and destroying human desires.”

The route of moral theology is the reason why Neo-Confucianism was criticized by later generations, so that Confucianism itself was conservative and pedantic.

"Teacher, students think that the hypothesis of the law of nature can coexist with empirical exploration. All things have their own reasons, and their principles can be proved. All things have common principles, and their principles cannot be fully proved. However, as long as the principles of all things are proved first, they will definitely be able to prove the truth and falsehood of the law of nature. Therefore, although the laws of nature cannot be proved at present, they can assume that they exist. Therefore, exploring the principles of all things through empirical evidence is complementary to each other."

"That is Tao! The way of nature of all things! It has been long since existed, and the second journey has just changed its name. And it has not given a way to explore the principles of things, so it is meaningless."

"What the teacher said is right, but Mr. Er Cheng's argument for combining the principles of heaven and man and truth is still reasonable."

"The reason for lying people! Since everything has its own reasons, isn't human beings one of all things? Is human desire not one of the laws of nature? Why can we say that by destroying human desires, we can maintain the laws of nature?"

"That's because the Confucian sages kept a distance from the sayings of ghosts and gods. The two Chengs could not make up a god, so they could only start with morality and unite morality and divine religion. Use morality to prove the laws of heaven, use the laws of heaven as gods, and use the gods to resist Buddha and Tao."

"You're still a cheat! You're pretending to be a moral gentleman, but you're actually two liars. When I enter Kaifeng Mansion, I will definitely talk about Cheng Shuzheng."

Su Dongpo is now amazing, with positivism in hand, and criticized Cheng Yi's moral theology so easily. He criticized and fought all the way. When he arrived at the Wu family mansion in Jiehe Shang City, he had just settled down and started to criticize again.

Wu Haogu did not want to completely defeat Cheng Yi's fallacy - it was not easy to overturn moral theology? Human desire and the laws of nature are not opposite at all, and the two Chengs are completely nonsense. In fact, exploring the principles of all things is a kind of human desire. The motivation for exploration is usually not to explore the principles, but to enable explorers to make a fortune and live a good life. This is desire! If there is no desire or demand, what is the truth?

However, Wu Haogu himself wanted to use the moral theology route of Neo-Confucianism! Otherwise, how could he build the theological system of Confucianism?
Chapter completed!