The Western Regions were a narrowing Warring States Period.
It can be understood in general this way.
The Warring States Period was a general term for the chaotic situation after the Spring and Autumn Period. It was not really only the Seven Heroes of the Warring States Period, just like the Western Regions is also a very general name.
Starting from the border of the Han Dynasty, there is no rigid standard.
Before and after the Han Dynasty, due to the underdeveloped transportation, such "international" interactions were greatly limited. In comparison, the Han Dynasty was closest to the northern nomadic peoples, so it was inevitable that the pot cover should be touched and the spoon should be fought from time to time. However, it could be said that they had very little contact with these nomadic tribes or countries in the West in the early stage, and they were far apart. At the beginning, they were separated by the Huns and could not reach each other.
It was not until the reign of Emperor Wu of Han that after nearly half a century and the Five Wars, the security risks in the northern border were eliminated in a certain period of time, and the conditions for opening up the Western Regions were met. It was also possible that the later Han Dynasty sent a series of missions to the Western Regions to conduct a survey of the countries in the Western Regions, unveiling the mystery of the Western Regions.
At that time, Zhang Qian said that there were thirty-six countries in the Western Regions.
Did Zhang Qian have a real calculation at that time, or what kind of standards he used as a unit of the "national"? It was no longer possible to test. During the Western Han Dynasty, when it was not easy to refute rumors, well, it is not easy now. It was quite difficult for Emperor Wu of Han to know whether Zhang Qian was telling the truth.
In fact, history is developing and the situation is changing. The so-called thirty-six countries may just be the situation in a specific historical period. The wars between countries in the Western Regions have actually been continuous, and the number and territory of countries are naturally impossible to remain unchanged.
These so-called countries in the Western Regions are big and small. The larger ones are equivalent to provinces or cities in later generations, the smaller ones are only one township or county, and even one village. To call them a country, Zhang Qian is actually a bit exaggerated...
This is the private goods that Zhang Qian mixed in the articles handed over to Emperor Wu of Han at that time...
The "country" in the Western Regions was translated by Zhang Qian. In the translation, taking out of context or intercepting clips intentionally distorts is the original meaning of the word "private goods". Perhaps there is no title of "country" in the Western Regions itself. At that time, the Western Regions might be called a Federation, or an alliance, but there may be some "country", but Zhang Qian changed all of them to "country".
Zhang Qian is undoubtedly a smart person.
Emperor Wu of Han was not stupid either.
Therefore, in the term "Thirty-Six Kingdoms of the Western Regions", the two sides exchanged views, in order to achieve the principles and policies that the Han Dynasty must adhere to.
Zhang Qian kowtowed and decidedly, "Report to Your Majesty, there are indeed thirty-six countries in the Western Regions!"
Your Majesty will stop fighting, and what about the thirty-six countries!
I'll try to settle the country first!
Just ask your Majesty if you are afraid!
Emperor Wu of Han nodded, "Thank you for your hard work! Let's go and rest first."
I don't believe it!
I haven't played yet, no, I haven't played enough yet!
Send someone out again!
Even if I don’t fight, I will still torture these Western Regions countries!
Therefore, Che Shi Kingdom, which was closer to the Han Dynasty, was the first to be unlucky. Che Shi Kingdom, or Gu Shi Kingdom, was indeed the vanguard in the fight against the Han Dynasty, with the most stubborn position and the most resolute attitude.
Therefore, the gun shot out the first bird, and Emperor Wu of Han pointed his finger at the country first. He adopted a policy of disintegration and division against them, and supported one dove-like regime after another. The hawks in the country lost their power from then on and were no longer able to launch an aggressive war against the Han Dynasty.
Nowadays, the Cheshi Kingdom is divided into four countries, the Cheshi Front Kingdom, the Cheshi Houguo, the Cheshi Duwei Kingdom, and the Cheshi Houcheng Great Kingdom...
Then he now occupied the fourth of the 17 countries in the Western Regions compiled by Guo Tu.
If Zhang Qian's private goods were to make Emperor Wu of Han retreat, then what was the purpose of Guo Tu's 17 countries that had greatly reduced the number of them?
Based on Guo Tu's current situation, we can roughly guess...
Guo Tu couldn't help but take a sneak peek at Fei Qian, and a slight sweat broke out on his spine.
I was thinking in my mind, could I say I was wrong?
How many more?
Or should there be a few fewer ones?
『It should be a few countries, and it should not be increased or decreased without authorization...』 Fei Qian said slowly, as if he knew Guo Tu's thoughts, 『The importance of translation and compilation is to seek "real"... If the public cannot do it, it would be fine...』
Guo Tu shivered and quickly responded, "I can do it, please don't worry, lord!"
Fei Qian nodded slightly, not saying anything.
In fact, Fei Qian did not have much interest in whether the Western Regions were 17 countries or 36 countries, because perhaps for Emperor Wu of Han, the 36 countries in the Western Regions were the end of the world, and for Fei Qian, the Western Regions were just a transit station.
Therefore, Guo Tu simply failed to understand the current focus of Translation Xuan's work.
Guo Tu thought Fei Qian was staring at the Western Regions, and Fei Qian had long focused on the distance...
Compared with Guo Tu's private goods, Fei Qian is more concerned about the translation of some books from Anxi and Daqin.
After all, these are the aspects that Fei Qian needs to pay attention to, and they are also the main purpose of establishing the Translation Xuan.
In life, the most feared thing is that there is no goal.
When climbing the peak, there is also a goal to reach the top, but when you climb to the top, you will often be "little world", and then you feel that all the peaks are just like this.
Finally, I found that Mount Tai is actually the shortest, and the higher the peaks go west.
Until Everest.
Above Everest, there is space, deep space, and the universe...
To be serious, just pull Confucius off from the throne of sages, and to explain it correctly...
Fei Qian slowly passed by a series of Western Region books, parchment scrolls, wooden books and stone slabs collected by Zhuanyixuan.
Guo Tu was so confused that he followed behind half bent down, and from time to time he explained to Fei Qian how much effort he spent to collect these things. Then how reluctant the Hu people in Fanbang were. Of course, the most important thing is to indicate that the money spent by Fei Qian Translation Xuan is worth it!
It is also to show that Guo Tu’s work during this period has been effective!
Guo Tu had no idea about collecting these things, but it did not hinder Guo Tu from executing them.
Anyway, he didn't spend his own money. Guo Tu even doubted whether Fei Qian had any plans, or found clues about the Former Qin Dynasty in these Western Region manuscripts?
Or do you want to quote the title of competing for hegemony in the next stage?
Fei Qian nodded slightly, as if he was listening to Guo Tu's report on the surface, and expressed his affirmation of his hard work in collecting documents during this period, but in fact, Fei Qian focused more on finding some related philosophical things.
A very interesting thing is that when Laozi, Confucius, Mozi and Xunzi and others in the East were blooming, there were also Socrates, Plato, Aristotle, etc. in the West...
It is very difficult to translate these big guys' articles.
On the one hand, books are difficult to obtain, and on the other hand, there are differences in thinking patterns.
Why does Fei Qian want to find philosophy first?
Because philosophy is abstract, it does not distinguish between the East and the West. It studies the origin and truth of the world. The origin exists simply and truth is universally applicable - so the wisdom activities of all wise people will eventually be sublimated into the pursuit of philosophy.
In this regard, it is easier to achieve commonality.
Things like architecture or arithmetic are not unimportant, but they have to move a little further. After all, these books with too strong professionalism are easily swept into the category of "strange and lewd skills" in the current Han Dynasty and even in subsequent feudal dynasties...
So only by first solving ideological problems, other problems will be easier to deal with.
Thoughts are inseparable from philosophy.
Hundred Schools of Thoughts, Lao Tzu, Confucius, Zhuangzi, Mo Zi, Xunzi, Han Feizi, Guiguzi, etc., their theories are rich and colorful, different, but there is a core idea that is the same. These Hundred Schools of Thoughts are all expressing and understanding the origin of this world, a serious analysis of human beings, an exploration of the meaning of life and moral practice, and the most brilliant Eastern philosophy.
This is understandable, but it also brings a headache to China, that is, the "ideal mind" is too strong, so that later generations will often hear famous quotes such as "The bigger the mind is, the bigger the stage", "Life and death have life, wealth and honor are in heaven" and so on.
Although many people also explained the opposition between idealism and materialism at the age of various schools of thought, unfortunately, most of them tend to idealism.
For example, Confucius said, "Those who are born to know are the best; those who are learned to know are the second." He believed that sages like Lao Tzu were all "Those who are born to know" and did not need to learn the things in the world to understand everything. But he also thought that he was not that powerful and needed to learn to know them. Therefore, he had to learn more about external things, so he would not be confused, and those who are thinking without thinking will be in danger." It can be said that he is the most contradictory idealist school. However, most Confucian scholars in later generations said, Mr. Kong, you are humble, you know everything, you can guide everything, and you are all subtle words...
Mencius went further and believed that people should "seek themselves in their own way", that is, to explore their own inner world to expand their original conscience and ability, so as to achieve the level of sages of "know without worrying, but being able without learning". It is the most pious idealism. The guy who followed Mencius in the later generations saw this and threw the book. Oh my god, I'm just a big deal. I know everything in my heart and everything. I understand this very much. As for what to do when encountering problems, please go to my Secretary of State...
Lao Tzu, who was praised by Confucius, advocated the use of "silent observation and mysterious viewing" to experience the invisible and nameless Tao, so as to reach the state of being as mysterious as the way of heaven, and then "know the world without leaving the house; know the way of heaven without looking at the window", which is the most mysterious idealist school.
As for the Zhuang Zhou, who couldn't tell whether he was a butterfly or Zhuang Zhou, he fell directly into skepticism, agnosticism, completely denying the objective surname, which can be said to be the most thorough idealistic...
Do hundreds of schools of thought have materialism?
Some are, too.
Mozi, Xunzi.
But unfortunately, it goes without saying that Mo Zi was suppressed too much, and Xunzi's theory is contrary to Dong Zhongshu's "Heaven and Man Resonance"...
"There is constant in heaven, and it will not be for Yao, nor will it perish for Jie."
With just one sentence, Xunzi stood up high. He proposed the brilliant idea of "controlling the destiny of heaven and using it", believing that instead of regarding the way of heaven as great and admiring it, it is better to take it as a thing to raise it and control it. Instead of following nature and praising nature, why not master and control the laws of change of nature to use it?
If it looks up to the heaven and waits for its gifts, how can it not adapt to the times and make the heaven and the heaven serve itself, strengthen itself, and overcome nature?
When the "Son of Heaven" saw it, what's so great?
It is precisely because of this that Xunzi's status has never been very high among the feudal dynasties. At the same time, his remarks have been tampered with and corrected to make them in line with the ruling needs of the feudal dynasty.
Respect the way of heaven, but you cannot be blindly afraid and strive for self-improvement, but you cannot be blindly arrogant.
This is what Fei Qian thinks a scholar should have, rather than one-sidedly emphasizing idealism.
Under the guidance of this epistemology, Fei Qian repeatedly pondered and thought about the history he knew. Fei Qian found that since the Western Han Dynasty, the progress of Chinese civilization has been significantly slowed down, especially the development of science, which even affected the subsequent feudal dynasties, showing a very slow, or even stagnant state. This must have occurred at some point in the Western Han Dynasty.
The point of this big problem is Dong Zhongshu.
The so-called "abolishing all schools of thought and respecting Confucianism alone" is an academic exclusivity, political imprisonment, and even a philosophical murder. In the name of Confucius and Mencius, the murder of Mo Xun. Since then, the mainstream of Chinese scholars and Confucian scholars has entered a completely idealistic stage, and there may be a few materialistic shouts, which cannot arouse too many waves.
"The response of heaven and man" is to consolidate the supremacy of "Heaven". From then on, the people of China also closed their curiosity about heaven and earth, but instead pursued the words of the saint, only to have nothing in mind, to explore the scriptures, to explore their own inner world, to expand their inherent conscience and ability. Perhaps one day, they will understand the way of heaven, and then they will understand all the mysteries in this world, see through all disguises, and understand all knowledge, and all things in the world can be mastered...
Just as most policies, laws and regulations have limitations and need to be revised and adjusted from time to time, Dong Zhongshu may not have a thousand-year-old evil intention when formulating those theories, but the things he proposed should indeed be adjusted.
The Qinglong Temple's great discussion is first serious and then correct. Many people took turns to the stage, laying the groundwork step by step, and ultimately it was to overturn the "White Tiger View" and break the "shackle" brought by Dong Zhongshu!
But this adjustment does not mean that Fei Qian has the final say.
History is inertia.
Most of the Han Dynasty people were still illiterate, and most of the children of the gentry who mastered knowledge and Confucian disciples were from generation to generation. More than a dozen generations followed the wrong path pointed out by Dong Zhongshu. Now if Fei Qian shouted and said that you all went wrong, do these people believe in their fathers and ancestors, or do they believe in Fei Qian?
Therefore, there must be an "enemy".
Why did Emperor Wu of Han look for Dong Zhongshu back then? It was because Emperor Wu of Han had a vassal of vassals and a Huns fighting for the autumn wind outside. Now, it is actually almost the same.
There are many princes everywhere, outside the world, although the northern border and the Western Regions were almost defeated by Feijian, there are still the western borders, the southern borders, and the northern deserts are chilly...
"There are many people?" Fei Qian's eyes were stopped on a roll of parchment. There was a note on the roll of parchment, which was a preliminary translation and key points.
The foreign literature collected in the first two batches is very messy, and I am not sure what value it is. It may even be a person's account book, a record of a certain place, or a story of leisure, like a thousand and one night, or something...
Although Fei Qian has been taught by later generations of "washing in the gutter" and seeing that these foreign characters are somewhat like ABC, they are not actually there. There are even words like earthworms crawling, perhaps Arabic characters? Fei Qian doesn't quite understand them.
But Fei Qian knew the name of a person, so after choosing several similar Fanbian parchment scrolls, he saw this "Canoki" and seemed to have an inexplicable sense of familiarity...
Then, Fei Qian picked it up.
When writing Han Li, it is dignified and grand, with clear brushwork. Of course, more importantly, on the "mark" outside the pampering scroll, it says, "It was collected from the Hu Shangshang in the Western Regions, and it costs twenty gold. It is a record that famous scholars in Taixi, and it is unknown its name. Its pronunciation is "could be many", so it is recorded as "could be many". The words are "famous scholars" and "dictionary", and they may be viewed in one go."
"There are many people?" Fei Qian murmured in a low voice. Why does it look like a brand of beverage? Or is it a banner of a fast food restaurant?
Guo Tu, who was beside him, looked bright and saw that Fei Qian seemed to be interested in this "many man", and quickly stepped forward and said, "I heard what Fan Hu said, this volume means "not to point, never stop", and it is a technique of name debate..."
"Call the Hu people who understand this text..." Fei Qian opened the parchment scroll, and the font inside was familiar with it, but in fact he pieced it together, he didn't know it at all. I guess when Bangzi and Dwarf saw the Chinese characters, they were almost the same.
Soon, a bearded man came and wanted to kiss Fei Qian's boots when he met. Guo Tu was browsing on the side. I wonder if he felt that he really couldn't hold his face down to do such a thing, or why he didn't kiss Guo Tu's boots when he recruited this beard...
"There are many people?" Fei Qian confirmed.
『&@%￥…』 The Hu man rolled his tongue and rumbled, and then explained it in awkward Chinese.
The Hu people are obviously not very good at Chinese. Every time they say a word, they seem to have to be stuck. The tone is weird, making people feel as uncomfortable as saying "One car come, One car go, Two car pengpeng".
But Fei Qian heard a familiar syllable among them. He asked again, muttered himself for a long time, and suddenly realized it again, and confirmed it again, and couldn't help but thrust his eyebrows.
This is still a problem caused by Chinese habits.
The name of the Han Dynasty is two characters, and then the characters are added. All the children of the gentry are like this, so naturally I think that this person who writes books is also a gentry, of course, it is just the syllables of the two characters.
But in fact, this is a polysyllable name.
If Fei Qian was not wrong, this person who was thought to be called "Charto" by Guo Tu and others should actually be called "Aristotle". As for why it became "Charto" that seemed to be out of touch with...
What the hell know.
But Fei Qian knew that the guy who could mix private goods was found.