Yang Zheng still had a straight face, because he was annoyed, his face looked extremely hideous, his eyes swept over everyone's faces one by one, and he said after a long time: "The enemy army has scolded the door, you are the hope of the future of the Ming Dynasty, reciting the enemy's articles, there is no half of shame, but loudly applauded, is this the consciousness that a Ming scholar should have!" ”

These words were loud and cold, everyone originally just thought that the article was well written, and read it out of an appreciative gaze, but as for the ultimate purpose of the article, they ignored it.

Yang Zheng's face softened a little, and said: "Poetry and articles are a trail after all, if a person is immersed in how to do a good job in articles, how to construct words gorgeously, even if there is an achievement, it will not go too far, this is like a country's strength, if you only pay attention to the article, and not pay attention to others, it will not be strong for too long after all, a country's strength is inseparable, psychology, economics, theology, politics, rhetoric, natural science, education, poetry, customs, and laws and other studies that are beneficial to the country, The reason why Datang is rich and strong is that they have the heart to tolerate a qiē and the ability to absorb a qiē, so that Datang science and technology and culture go hand in hand, and finally create the strongest empire in the world....... ”

These students relied on moral articles to pass the Jinshi and entered the Hanlin Academy, which can be described as the pride of the sky, in the eyes of others on weekdays, they are Wenqu Xing who knows astronomy and geography, and they didn't think so at first, but over time they felt that it was such a thing, and at this time they were scolded by Yang Zheng, and their faces were flushed with shame, and many people even lowered their heads and did not dare to look at Yang Zheng.

Yang Zheng said something, as soon as the anger in his heart was vented, his expression eased a lot, looking at the dozens of Jishi in front of him, Tanhua, Bangyan, and Zhuangyuan were also a little relieved, God gave himself a great almost, he is the head of the Hanlin Academy, the head of the Academy, if he can play a role, the natural sciences, psychology, economics, theology, politics, rhetoric, natural science, education, poetry, customs, and Athenian law are quietly integrated into the minds of these people, and then through all aspects of the effortsFor example, when translating European natural sciences and European literature and art at this time, learning from each other's strengths and complementing each other's weaknesses, when their cognition is no longer confined to the understanding of preserving heavenly principles and destroying people's desires, he doesn't need to say anything at that time, he believes that these Ming Dynasty pride of heaven also went back to explore and explore, so as to find a correct road, in this way, he can be regarded as doing a good deed with immeasurable merits.

However, the premise of doing this is to first let this group of pride of tomorrow jump out of the strange circle of Zhu Cheng from the Four Books and Five Classics, and to achieve this effect, it is undoubtedly necessary to have a major operation, and this operation has to rely on the charm of Aristotle, to be honest, Yang Zheng is not very repulsive to science, and even Zhu Xi himself is disgusted, he integrated Confucianism, Taoism, Buddhism three theories, created science, in the late Southern Song Dynasty, after a hundred years of Yuan Dynasty Tatars, to this day, It can be said that the most important mission of the initial formation of science is to respond to the challenge of Buddhist cultural beliefs, so one of the main characteristics of science is to put the solution of external affairs on the inner life and mind, that is, to solve the inner life problems and mental problems.

It is precisely for this reason that some theorists tend to ignore practical problems, simply believing that as long as the inner problems of life and mind are solved, the external social and political problems will be solved naturally. Some people who go to extremes have abandoned the traditions of Confucianism, and are increasingly shrinking into the realm of life and mind. Although the Huxiang School is also a school of science, they did not talk about "sex and the way of heaven" because they enthusiastically discussed it, and did not ignore the "outer king" because of the pursuit of "inner sage", but paid attention to "the unity of body and application", and strived to maintain the unity of inner sage and outer king, morality and government. Therefore, they criticized the tendency within the science of science to "seek more empty words than practical ones".

Later, many people with lofty ideals also saw the problem and pointed out the sentence "Heavenly Principles and Human Desires", so that people know the way to protect themselves, their families, the country, and the world. Later, scholars often look for empty words, do not study practicality, and when they talk about life in a high position, they can listen to it, and they are at a loss, and they don't know where their lives are.

In other words, the inner saint pursuit of "heavenly principles and people's hearts" is for the sake of "protecting the country and protecting the world". However, many scholars are too obsessed with inner sage, and will only "seek empty words" and "talk about life", and the result is "no practical research" and "no confusion". This is contrary to the Confucian spirit of applying the world to the world. The Huxiang School's efforts to "get what is right must be used" also enabled them to show the characteristics of being applied to the world in the group of science schools with many factions.

Hu Anguo, the founder of the Huxiang School, laid an important foundation for the formation of an academic style that combined righteousness, reason, and the world. He devoted his life to studying "Spring and Autumn" and wrote "Spring and Autumn Biography". In the "Biography of the Spring and Autumn Period", Hu Anguo repeatedly emphasized the unification of the "Spring and Autumn Period" and the distinction between Huayi, which was mainly aimed at the extremely acute national contradictions in the society at that time, and tried to achieve the practical goals of strengthening centralized power, resisting the Jin army, and recovering the Central Plains, so as to combine the exposition of the tenets of the "Spring and Autumn Period" with the national cultural revival movement of the Song and Song dynasties.

This characteristic of Juan Guo's scholarship influenced his descendants and disciples. Although Hu Hong, the son of Hu Anguo, has never forgotten the requirements of applying it to the world, actively advocating the study of "being useful and useful", and paying attention to the political work that is achieved by the body. As he himself said: "Recite the books of the ancients, witness the events of today, uphold the principles of the world in your heart, and deeply examine the art of eliminating chaos and curing it." Hu Anguo's adopted son Hu Yin's "Chongzheng Debate" is also a masterpiece of advocating Confucianism and criticizing Buddhism, and "Reading History and Guan Jian" also comments on history from a scientific point of view, and uses historical facts to explain the meaning of scriptures and books, all of which contain the meaning of Kuang Shi to help the world.

Zhang Yan, who made outstanding contributions to the expansion of the Huxiang School, also paid attention to the application of the world. Like Naishi Hu Hong, he also demanded the unification of the moral spirit of the inner sage with the political deeds of the outer king. In the Preface to Mencius's Lectures, Zhang Yan proposed: "Wow! The distinction between righteousness and profit! Scholars should take the lead in governing themselves, and they should give to the world and the country. Therefore, the king established the state, and the wealth was boundless, and the righteousness was also. Here, the inner sage's self-cultivation and the outer king's "giving to the world" are unified. Therefore, Zhang Yan attached great importance to the practical problems faced by the social reality at that time, and paid great attention to the knowledge of military affairs such as military administration and the art of war, which made the characteristics of the Huxiang school more prominent and distinctive.

Zhang Yan's disciples developed this spirit of application to the world, as Quan Zuwang commented: "Nanxuan disciples, pay more attention to the study of economics, the most obvious ones are Wu Weizhai (hunting), You Mozhai (nine words), and Kezhai (Chen Qi) is also his Liuyayun." In particular, Wu Lie, he unified the inner sage and the outer king's deeds, "not just the ugliness of Confucian chapters and sentences", "and its good use of good people, the prime minister is also good". It can be seen that because Wu Lieneng combined the "learning of benevolence" of the inner sage with the learning of the outer king, he was called a rare talent of the world. Therefore, science was good at the beginning, but after the development of the Ming Dynasty, scholars pursued too much "looking for empty words" and "talking about life", and the result was "not practical" and "at a loss", forming a wind of empty talk and not being pragmatic, and this atmosphere was undoubtedly extremely unfavorable to the development of the country.

made up his mind to let everyone jump out of science, the purpose is obvious, so that the world's scholars, not sticking to the words of one family, have the courage to doubt, have dialectics, and go to the correct path of materialism, he believes that once this trend is reversed, according to the solid foundation of Daming, it is not impossible to reproduce the glory of Datang!

Having made up his mind, he first thought about Aristotle's doctrine in his mind, as well as his words and deeds on weekdays, and then thought about where to start, after all, it was foreign knowledge, and he was also a little worried about the rejection of these heavenly prides, there are many such examples, and the struggle between Confucianism and Mohism lasted for hundreds of years.

After the death of Confucius, the founder of Confucianism, Mozi, the founder of Moxue, followed. The two schools of Confucius and Mo were both produced in the late Eastern Zhou Dynasty, and the ages are similar. In the primitive Confucianism created by Confucius, ritual music accounted for the main part, and the Mohists attacked ritual music and used another point of view, that is, the view of the common people, to give full play to the doctrine of benevolence and righteousness, and became an opposition school of Confucianism.

After Mozi was born in Confucius, the clan system was even more destroyed at that time, most clans were wiped out, and a very small number of clans turned their families into states. The taxi class, which gradually became the landlord class, obtained the right to participate in politics in the midst of great social changes, and could rise to the rank of princes, teachers, and ministers. The common people below the scholar class, mainly the "peasants and industrialists" as Mozi called them, were a kind of small private property owners, and in the midst of great social changes, they also demanded some political status in order to protect their economic interests. They have not yet rebelled against the consciousness of the rulers, but only demand that "the hungry be fed, the cold be clothed, and the laborers should be rested", and live a life of peace and contentment. Mozi and the Mohists he founded, were a school of thought that represented the common people in making demands on the ruling class through the compromise method of "talking from above and teaching from below". The common people were the broad masses of laborers who were really engaged in production, and the monarchs and nobles had to make some concessions to the common people in terms of form, allowing their representatives to speak, and being willing to use their representatives to make a servant force.

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