Under the guidance of Fang Yizhi, who offered wine at the Imperial Academy, the Tongcheng School, which inherited the Yongjia School of the Southern Song Dynasty, flourished. Because the Yongjia School was known as the "Song Gong School" and "Utilitarian School" in the Song Dynasty, it advocated opposition to Neo-Confucianism and emphasized the importance of talking about mind
In terms of merit, we advocate "being pragmatic rather than unrealistic" and regard career success as the standard of speech.
Therefore, this school was often called "Ye Fang Shi Xue" after the Shizu Dynasty, and became the official school of thought of the Shun Dynasty that was very different from Cheng-Zhu Neo-Confucianism and Lu Wang Xin Xue.
The originator of Ye Fangshi's theory is Ye Shi, a great scholar in Yongjia, Zhejiang during the Southern Song Dynasty. Ye Shi advocated utilitarianism, opposed empty talk about life, criticized Zhu Xi's theory, and was the master of the Yongjia school.
Ye Shi paid attention to the "study of utilitarianism" and believed that "without utilitarianism, morality is useless". He advocated "trading trade and benefiting workers, using the power of the state to support merchants and circulate currency", and opposed the traditional "emphasis on the capital and suppression of the weak".
"That is, a policy that only emphasizes agriculture and despises industry and commerce.
He emphasized that "Tao" exists in the things themselves, "where things are, Tao is there." Things are composed of Qi, and the Five Elements and Eight Trigrams are all changes in Qi.
He puts forward the proposition that "one thing is two" and "one is different" about the unity of opposites of things. He believes that the opposites of things are in the process of dependence and transformation, but emphasizes "stopping at the mean".
In terms of understanding, we advocate "use things for your own use rather than for your own use" and advocate the actual investigation of things to determine the meaning.
He opposed the empty talk about human nature at that time, and boldly criticized the figures most admired by Neo-Confucianists, such as Zengzi, Zisi, Mencius, etc. He determined that "Ten Wings" was not written by Confucius, and pointed out that Neo-Confucianism combined Confucianism, Buddhism, and Taoism.
He proposed the fallacies of "Wuji", "Taiji" and other doctrines. He made contributions in philosophy, history, literature and political commentary.
Ye Shi's academic thoughts, as well as Ye Fang's practical thoughts developed on the basis of them, were in line with the political mainstream of the Shun Dynasty, and also in line with Shizu's ambition to open up the world and conquer the world.
This idea of meritorious service made the scholars of the Shun Dynasty begin to focus on studying practice and science, not following the Six Classics but only following reality, which became the new academic style at that time.
In terms of poetry creation, it has also resulted in the tradition of Shun Dynasty literati to "do not state the words" and "the words must be written by oneself". From the viewpoint to the text, they strive to be novel and refined, advocate the spirit of originality, and advocate that "a simple word must be original and heartfelt"
, Irregularly imitating other works.”
The purpose of Ye Fang's theory is the thought of "merit", advocating the consistency of benefit and righteousness, "using benefit to harmonize righteousness, and not using righteousness to suppress benefit", and opposes the empty talk of righteousness by some Taoists.
Scholars after the Shizu Dynasty believed that "the Tao is inseparable from the instrument" and opposed "exclusively taking the mind as the master". They also expressed objections to Dong Zhongshu's statement that "justifying one's righteousness does not seek its benefits, and clarifying one's Tao without counting its merits", saying
: "Since there is no utility, then morality is useless."
Of course, Ye Fangshi's studies have also caused some adverse effects. The first reason is that Ye Fangshi's studies have inherited the "foreign king" and "managing the world" in traditional Confucianism, advocating "the harmony of learning and Tao, and the harmony of people and virtues". Outstanding figures should be
It is the combination of "practical morality" and "practical politics".
The result is that "achievement" has evolved into a rigid "big thing", and the equal emphasis on "practical morality" and "practical administration" has evolved into a rigid emphasis on "practical administration."
In the middle and late Shun Dynasty, Ye Fang Shixue became an academic tool to defend the self-defense of the rich and unkind big bourgeoisie. They claimed that their success in career proved their success in thought and morality, and as a result, excessive profiteering appeared in society.
However, the trend of underestimating righteousness has led to declining moral standards and increasingly serious moral corruption.
During the Shun Dynasty, Ye Shi, an academic figure with a low status since the Yuan and Ming Dynasties, was promoted to a higher and higher historical status. As for Zhu Xi, scholars from the Shun Dynasty distorted history and quoted the story of Emperor Shun of the Yuan Dynasty who changed the title of Zhu Xi to "Gong of Qi".
Historical facts describe Cheng-Zhu Neo-Confucianism as an academic thought promoted by the foreign rulers of the Mongolian and Yuan Dynasties.
Ye Shi himself was first posthumously named Duke of Jinhua in the 19th year of Tianfa. In the 11th year of Emperor Xiaozong's reign, he was also granted the title of Ye Ye, ranking him above all the Confucian scholars of the Han and Tang Dynasties.
During the reign of Emperor Gaozong, the imperial court ordered that "the sage Ye Shi be ranked second to the Ten Philosophers", and Ye Shi's tablet entered the Dacheng Hall from the east corridor of the Confucius Temple.
The development of Ye Fang's Shixue had merits and demerits for Shun Dynasty, but this kind of meritorious thought was superior to Cheng-Zhu Neo-Confucianism, which had become completely rigid, and Lu Wang's Xinxue, which had embarked on the path of completely letting himself go.
The pursuit of merit and utilitarianism is also suitable for the development of capitalism and conforms to the group psychology of industrial and commercial practitioners during the development period of capitalism.
Therefore, it is so popular that it has become the mainstream thought in society, but it is not entirely due to the official promotion of Dashun.
Rather, it is precisely because of the widespread admiration for Ye Fang's practical learning and the meritorious school of thought in society that this school of thought in turn became the official mainstream thought of the Shun Dynasty.
In any case, as a result, the country's ideas once flourished, and industry and commerce also developed greatly. Ye Shi's own rhetoric of fighting against the Jin Dynasty was also very suitable for the strategic policy of the Shun Dynasty to spread military power over the world. Combining the two, Ye Shi's
Its historical status is getting higher and higher.
Even the historical status of Han Kanzhou, the powerful prime minister of the Southern Song Dynasty who Ye Shi once relied on, has been greatly improved. The historical narrative of the struggle between Han Kanzhou and Shi Miyuan since the entire Southern Song Dynasty has been changed.
Of course, Shi Miyuan was severely criticized, while Han Yuzhou's glorious image was greatly improved as he took the lead in the battle.
The entire historical context and framework of the Southern Song Dynasty during the Yuan and Ming Dynasties has undergone earth-shaking changes. The study of Song history from the perspective of the Yongjia School is also very different from the Song history of the previous dynasties.
Sun Kewang, who went to India to rebuild the Ming Dynasty in the name of the Daminer Empire (called the Daminer Empire by Westerners), insisted on Cheng-Zhu Neo-Confucianism as the foundation of the country.
When Sun Kewang's grandson succeeded to the throne, the river of Catholic scholasticism and Cheng-Zhu Neo-Confucianism was formed in Daimeer. Finally, in the 18th century, the trend of the merger of the three religions of Heaven, Confucianism and Yin was formed, gradually forming a Catholic religion.
The Zhang Sun Sect (Catholic Zhang Xianzhong-Sun Kewang Sect, also known as the Catholic Indian Rite Sect) is a formal sect recognized by the Roman Church. By the 21st century, it has approximately 1.5 billion believers in South Asia and East Africa, making it the largest Catholic sect.
Important sects, by the way, both Zhang Xianzhong and Sun Kewang were officially canonized as Catholic saints by the Roman Catholic Church during World War I), a fusion culture based on Confucian Cheng-Zhu Neo-Confucianism and Hinduism.
As the most important enemy of the Shun Dynasty, the Daimier Empire fought for hegemony with Dashun for hundreds of years. Even under the attack of Yingshun's siege network, the Daimier Empire declined in the 19th century, and eventually
It was completely defeated and dismembered in World War I.
However, with the rise of the proletarian revolution in the early twentieth century, the Demier Empire experienced the October Revolution and established the Demier People's Federation, the world's first socialist country under the dictatorship of the proletariat.
After that, the Daimeer People's Federation engaged in a long and protracted cold war with the restored Shun Dynasty and the Second Republic. The outcome of this cold war has not been decided until modern times...