Zhang Yue was sitting in his study processing letters.
Zhang Yue agreed to Zhang Gen's request to train troops.
Zhang Yue has also been thinking about a question.
Why do the examples of Peixian, Nanyang, Qiaoxian, Fengyang, Jintian, etc. in the history of another time and space prove that the talents of one county are enough to compete in the Central Plains?
Why is this?
In the past, Zhang Yue attributed it to a platform issue, summed up by Li Si’s theory of hamsters and social rats.
That is, there are too many talents, but because they chose the wrong platform, they will suffer for a lifetime and cannot stand out.
Zhang Yue also wanted to think about the Jurchens' two rises. What did they rely on?
The story of Wanyan Aguda, from the time he raised his army to the final destruction of the Liao Dynasty, can be called a fantasy.
During the attack on Xiao Haili, the Jurchen tribe had never gathered more than a thousand soldiers and horses. During the battle of Ningjiangzhou against the Liao Dynasty, Wanyan Aguda had only 2,500 men at his side.
At the Battle of Chuhedian, 3,700 troops defeated nearly 10,000 Liao troops.
In the battle of Daru Ancient City, tens of thousands of Liao troops were defeated.
In the battle to protect Budagang, more than 100,000 Liao troops led by Emperor Tian Zuo were defeated.
At the Battle of Shiyanyi, more than a thousand Jurchen cavalry dared to attack the 35,000 defending Liao troops and won the victory. In fact, Agu's army was not that smooth. In several internal Jurchen battles, there were life and death battles.
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Later, when the Jurchens gained momentum, more than a thousand cavalry actually attacked 35,000 people and defeated them.
Seventeen Jurchen cavalry dared to attack more than 2,000 elite Song troops, causing nearly half of the Song troops to die.
So Zhang Yue couldn't help but ask, is it Wanyan Aguda who leads the Jin military group and is able to win every battle? Or is it the other way around that winning every battle shapes Wanyan Aguda and the Jin military group?
Or do they complement each other?
Thinking again about Li Yuanhao of Xixia, he was extremely brave after he started his career.
However, after the year of Zhiping, when Song and Xia entered a strategic stalemate, the forces of both sides were almost the same. However, this time the failure of the two-pronged expedition to Xia allowed Xixia to regain some confidence.
Zhang Yue was not in a hurry to come up with definite answers to these questions. He let Zhang Gen train his troops by himself.
He was encouraged to do practical things, and twenty martial arts students from the Imperial College were assigned to Zhang Gen. You must know that in the past, these Taixue students were incorporated into the Xihe Army.
Han Zhen thought Zhang Gen was just a child fooling around, but Zhang Yue asked Zhang Gen to take a walk, take a look, and gain more knowledge.
At the end of the letter, Zhang Yue said to Zhang Gen sincerely and sincerely that if you seek anything in the world, you will get something; if you learn something, you will become a character.
I'm afraid you won't ask or learn.
Since I have asked for it, I will see the results.
…
After replying to Zhang Gen's letter, Zhang Yue wrote to Wang Anshi. The correspondence between this Duke and Zhang Yue has never been interrupted.
After Zhang Yue paid homage to the Prime Minister, Wang Anshi, who was in Jinling, wrote a letter to congratulate him.
Seeing Wang Anshi complimenting him sincerely, Zhang Yue couldn't help but smile and thought, this gentleman is not as unkind as he imagined.
Zhang Yue is no longer cautious when he first entered Zhongshu. Now he must emphasize his sense of existence.
The last time Zhang Yue was forced to report his illness was related to changes in the draft law. Two former prime ministers, Wang Anshi and Chen Shengzhi, signed a joint petition against Emperor Shu's draft law.
In the end, the recruitment law was preserved, but the reform was forced to come to an end, and even Zhang Yue was forced to step down for a while.
Wang Anshi believed that the new law was as unchangeable as a standing wooden letter. But Zhang Yue believed that if there was a problem, it must be revised. If you don't change it now, will it be abolished by Yuan You later?
This is the conflict between Zhang Yue and Wang Anshi.
In Zhang Yue's eyes, Xining's reform was indeed the first of its kind, but there are problems with many regulations if you carefully study them.
How to get rid of the bad and keep the good is the problem in the era of Queen Anshi.
Zhang Yue is also very concerned about Wang Anshi's current situation.
After Lu Jiawen was demoted by him, he served as the prefect of Jiangning. Now he has a close relationship with Wang Anshi. Wang Yu's daughter is also married to Lu Jiawen's son.
After Zhang Yue heard about this, he transferred Lu Jiawen away and did not give Wang Anshi the opportunity to continue to influence politics. Helping you train Cai Bian is my reward.
Zhang Yue and Wang Anshi have no personal grudges, but they have structural conflicts.
What is structural contradiction?
This is in contrast to frictional contradiction.
In officialdom, one must clearly understand structural contradictions and frictional contradictions.
For example, if I compete with you for a position, it will be useless no matter how good our friendship was before. At this time, don’t think about how to resolve the conflict. I have taken your position, and I still have to think about how to resolve your resentment towards me. This is simply ridiculous. , how to face future conflicts calmly.
As for frictional conflicts, for example, I accidentally stepped on your foot, and you stepped on mine. I said something that made you unable to get down the stairs, etc.
These conflicts can be avoided or made up for later.
There was a structural conflict between Zhang Yue and Wang Anshi before, but now that Wang Anshi is out of office, there are still variables. Removing Lu Jiawen is to prevent problems before they happen. Even though it is a villain's heart to judge a gentleman's heart, what needs to be done must still be done.
However, Wang Anshi did not interfere in any political affairs except to stop Zhang Yue from changing the exemption law. He built a courtyard at the foot of Jinling Mountain, named Banshan Garden, and was in a state of retirement.
During this period, Zhang Yue and Wang Anshi continued to exchange letters.
Wang Anshi made a tacit agreement in the letter not to discuss political affairs, but what would the two of them talk about if they didn't discuss political affairs directly?
That is classics.
There are more than a dozen letters between the two of them arguing about one thing.
That was a fragment from the first chapter of the Tao Te Ching, and the two of them argued endlessly in letters.
In the first chapter of the Tao Te Ching, Tao can be Tao, but it is not Tao. Names can be named, but they are not named. Nameless is the beginning of heaven and earth. Name is the mother of heaven and earth.
There are no problems here.
The difference between Zhang Yue and Wang Anshi lies in the next sentence: "Therefore, I always have no desire in order to observe its wonderfulness. I always have desire in order to observe its pleasure."
Wang Anshi's sentence: "Therefore, there is always nothing, and I want to observe its wonderfulness. There is always something, and I want to observe its beauty."
It can be said that no one before Wang Anshi broke the sentence like this, but after Wang Anshi broke the sentence like this, this sentence has been debated for a thousand years.
Because Wang Anshi is famous, and those who support Wang Anshi so decisively include his old enemies Sima Guang and Su Che.
Where is the word "desire"?
Wang Anshi's argument is very solid. He quoted Zhuangzi's saying, "It is built on the basis of permanent non-existence, and the master's ether is one."
This sentence is Zhuangzi’s summary of Laozi’s thoughts.
Wang Anshi believes that the essence of the Tao Te Ching is about "purity and non-action", so the words "desire" and "non-desire" should not be mentioned, but only "presence and non-action".
Zhang Yue believed that Wang Anshi was wrong, because later generations proved that the Tao Te Ching in silk script unearthed at Mawangdui was written in an earlier version than the current version of the Tao Te Ching.
Therefore, always have no desire to observe its wonderfulness.
This sentence is undoubtedly broken after the word "ye".
Facts have proved that Wang Anshi took it for granted again and misled many scholars in later generations. Many later commentaries on the Tao Te Ching followed his approach.
Although Lao Tzu talks about "purity and non-action", he does not exclude people's "desires without desires".
Therefore, the meaning of this sentence is that through the absence of desire, one can observe the occurrence of things, and through the presence of desire, one can observe the destination of things.
If you want a thing to develop normally, you should not interfere with it. If you want to interfere with a thing, you should observe how it develops in the end.
Just as Zhang Yue warned Zhang Gen, if you ask for something, you will get something; if you learn something, you will develop a character.
Use what you learn to shape yourself, and use what you seek to change the world.
Whether you are shaping yourself or changing the world, the two are intertwined, because you are also part of the world.
This is Xuan.
So how can people have no desires? Isn’t it against human nature when I say there is no desire?
What is the meaning of the dispute between Zhang Yue and Wang Anshi about "having desires but not wanting" and "having or not having"?
This is the dispute between the former prime minister and the current prime minister.
Zhang Yue is no longer the Amen of Wu Xia of the past. He went to Wang Anshi's house with an article in his hand to ask for corrections, and use your standards to evaluate my level.
Now I am criticizing your politics at that time from a new height.
What is the debate between existence and non-desire in Chapter 1 of the Tao Te Ching?
From what angle do you interpret the Tao Te Ching?
Wang Anshi believes that the meaning of "existence and non-existence" is combined with the following "these two have the same origin but different names, and are both called xuan".
Is it ‘to have or not to have’ or ‘to have or not to have desires’?
Wang Anshi denies that "there is desire without desire" and believes that Laozi will not mention desire. This is close to the voluntarism of Nietzsche and Schopenhauer.
They believe that by relying on subjective will, they can defeat or overcome all their desires, including the fear of death. Wang Anshi and Sima Guang are both practitioners. They live very simple lives, have a strong sense of truth and will never compromise in politics.
Attitude.
Zhang Yue does not believe that we must respect the laws of development of things. People cannot defeat everything by relying on subjective will. Sometimes they have to admit their own weakness, stupidity and ignorance.
For example, when it comes to reform, if you use the method of building a tree to build trust, no matter what the public opinion is, most people will accept it or not, and it will be carried out forcefully.
Everything is about execution. It is wrong not to listen to feedback and make appropriate adjustments to the reform.
Regardless of whether Wang Anshi was all-out promoting the reform or Sima Guang was all-out abolishing the reform, the fundamental point lies in this.
In addition, Zhang Yue also clearly opposed the theory of nothingness. Here he drew on Zhang Zai's point of view. There is no theory of nothingness in the world, only the theory of the known and the unknowable, that is, secludedness and clarity.
When reading the Tao Te Ching, many people will be obsessed with the theory of nothingness, and eventually they will approach emptiness and leave the practice.
Falling into a state of "doing nothing".
His debate with Wang Anshi was certainly suspected of involving private goods.
But as a prime minister, you must establish and establish your own orthodoxy to govern the world.
Back then, I listened to what you said and I did it, but now I should implement it in the world according to my wishes.
This is a fight that never gives in.
The defense letters between Wang Anshi and Zhang Yue were all brought to Bianjing through their families. During this period, their families mostly stayed at the home of Shen Jichang, a Taixue lecturer.
Shen Jichang was Wang Anshi's sister-in-law and supported Wang Anshi politically.
So Shen Jichang read the correspondence between the two, lectured at Taixue on Connotation of Zhang Yue, and publicly supported Wang Anshi.
So a storm broke out in Taixue over how to segment the Tao Te Ching.
The Tai students debated whether to support Zhang Yue or Wang Anshi.
Both Zhang Yue and Wang Anshi had a large number of followers in Taixue.
In the end, it turned into two factions of Tai students attacking each other.
Ps: Some of the Tao Te Ching views in this chapter come from Yang Lihua, a professor of philosophy at Peking University.
