The faction is big and the status is high, and some things are not so easy to react quickly. Just like this time Pan Sheng suddenly chose to side with the Heart School, the reaction of the Real School was not too fast, and it was not until the Double Ninth Festival half a month later that Xu Guo chose to hold another meeting as a last resort.

China has a tradition of respecting the elderly since ancient times, but at this time, Chung Yeung Day is not only about respecting the elderly, but also about an activity that has been passed down for thousands of years, which is to ascend.

The practical bigwigs in Beijing got an invitation from Jianxinzhai a few days ago, and the invitations were all in a unified format, and the book read: "On September 9th, ascend to the heights." Xiangshan white jade, waiting to come. ”

"Xiangshan White Jade" is a scenery that has been called "the most new scenery of Shenjing" by people who have done good things in recent years. This place is quite mysterious to outsiders, but it is commonplace for Gao Pragmatic, because it is his Jianxinzhai Baiyulou Courtyard located at the foot of Xiangshan.

Xu Guo Xu Cifu convened a "private" meeting of the officials of the Shixue School in Beijing, but finally chose the site of Baiyulou, which explains what it means, which itself is very reverie.

Some people believe that this is a manifestation of Xu Cifu's inability to control such a large faction, so he finally had to resort to high pragmatism that mastered the "legacy" left by the three party leaders of the Shixue School.

Some people believe that Xu Cifu did this, in fact, like Guo Pu and Zhang Siwei at the beginning, he had to rely on the "Gao Party lineage" in the hands of Gao Pragmatic, and the purpose of doing this was just to show that he had won Gao Pragmatic's support.

There are also some people who believe that obtaining the support of Gao Pragmatic is only a superficial phenomenon, and in fact, the "Chongyang Conference" was selected in Baiyulou, which shows that Gao Pragmatic has completed the "usurpation of power" within the Practical School - the current Xu Cifu can no longer control the huge Practical School, and the power of the Practical School has been transferred to the hands of Gao Pragmatic, and Xu Cifu is just a name.

There are even conspiracy theorists who swear that Bai Yulou's "Chongyang Conference" was decided by Gao Shifu, and Xu Cifu was forced to agree, maybe this is a conference where the power struggle within the Shixue School broke out, and Gao Shifu will definitely find a way to gain actual control of the Shixue School in this conference, and use the body of Shilang to overwhelm Cifu.

Gao Pragmatic himself also heard Gao Mo relay this kind of rumors about Shenjing officialdom, but he didn't care about it at all.

Pressing the secondary?

Why should I press him? Is Xu Cifu my enemy?

Apparently not.

He is my senior brother of Gao someone, and he is the signature face of the current Shixue School, what should I do with him? Hungry?

Yes, Senior Brother Xu, in terms of personal style, is indeed not as clear as the first three Shixue leaders.

He is not as enterprising as Gao Gong, as long as he is determined in everything, he will always dare to be the first in the world; He was not as benevolent as Guo Pu, loyal to the emperor, sincere to his colleagues, and concerned about his subordinates; He is not as soft on the outside as Zhang Siwei and as rigid on the inside, he seems to be easy to speak, but in fact, you disobey him and try it? I'll look good when I look back.

Xu Guo is a typical Confucian official. He has ideals, but he does not pursue self-esteem, and he is enthusiastic about some simple and easy things to do. He was hesitant to compromise on some of the more troublesome and difficult to judge the impact of the matter, preferring to compromise for the time being, in order to avoid exacerbating the conflict when he was in power.

Specific to the Pan Sheng incident, after listening to Gao Pragmatic's analysis, Xu Guo tended to be conservative - that is, to wait and see what happened, and not to deal with it for the time being.

His reason was that although Pan Sheng had been relatively slightly inclined to the Shixue School in the past, there was a premise for that, and the premise was that Shoufu was a member of the Shixue School. And Pan Sheng is only slightly inclined, he is not a person from the real school from beginning to end, but a neutral person.

Now, although Pan Sheng has fallen to the school of the heart, as long as he calms down and thinks about it, he will find: So what? The power of the school itself has not been impaired.

Xu Guo believes that after the era of the three first assistants of the Shixue School was in power one after another, no matter whether everyone wants to or not, they have actually entered a new era with the Xinxue School as the first assistant. Under this new overall situation, the first thing the Shixue School should do should be to ensure unity within the faction and ensure that the officials of the entire Shixue School can still strengthen their convictions and continue to aim at promoting reform, rather than getting caught up in party disputes, forgetting that Gao Wenzhenggong repeatedly emphasized that "everything is for the sake of doing things."

However, it is a pity that Gao pragmatic only admits that his ideas are noble enough, but is not optimistic about the future of doing so.

Gao pragmatic has always maintained that the essence of factional struggle is war, and it is a war that has to be fought against.

The factional struggle is completely different from his manipulation of the peaceful "evolution" of Tumut, and the co-optation of the nobles to give up the "wealth of the land" in favor of the "wealth of the sea".

The latter can be solved by technical means, because they do not involve any political ideals, only interests, or the importance of interests is far greater than the so-called political ideals.

Factional struggles are different. Whether it is the real school or the heart school, it stands to reason that they are all Confucians, and they even criticize the skin of science, but the contradictions between them are irreconcilable.

In Chinese academic circles, the nature of Shixue is a controversial issue. In the history of Chinese thought, Shixue is a widely used concept.

The so-called practical learning in China is actually the study of entity application that began in the Northern Song Dynasty, and it is a multi-level concept with extremely rich content. It includes not only the philosophy of the essence of the body, the study of moral practice, but also the study of the world and the study of measurement, as well as the study of evidence and enlightenment, and so on. ”

What is the main content of practical learning? Gao Pragmatism believes that it can be boiled down to three points, namely, "advocating truth and dismissing hypocrisy", "seeking truth from facts" and "applying it to the world", which constitute the spiritual core of practical learning.

The source of the spirit of practical learning in Confucian culture can be traced upwards, as Lu Jiuyuan said: "Everyone knows how to love and respect brothers...... This Tang Yu three generations of practical learning. From the ancient classics collated and revised by Confucianism, we can see how the spirit of practical learning has gradually developed.

For example, the highly pragmatic scripture "I Ching Tai" June Fourth says: "Pian Pian is not rich, and his neighbors are not abstaining from Fu." "Elephant" said: "Pian Pian is not rich, and it is untrue." If you don't quit with Fufu, the center is willing to do it. The Thai hexagram 64 is to say that the family is not wealthy, but they prefer to brag and show off to their neighbors, which is a "untruthful" mentality and should be taken as a warning.

There are many ideas similar to "the truth and the anti-virtuality" in the historical documents of the three generations, although there was no such word as Shixue at that time, but the basic spirit contained in Shixue in the future was condensed and formed at this time.

The Spring and Autumn Period and the Warring States Period were China's "Axial Age", and the collapse of traditional religions caused a huge spiritual void in society, causing hundreds of schools of thought to flock to put forward their own ideas for governing the country.

Confucianism pioneered by Confucius is one of the most influential schools among the pre-Qin princes, and the spiritual direction of "advocating truth and discarding emptiness" unveiled by Confucius laid the foundation of Chinese practical culture.

Why? Because Confucius gave a questionable answer to everything that could not be empirically proven. In the face of the huge legacy left by ancient religions, the most illusory thing is the other world, so "Ji Lu asked the ghosts and gods." Zi said: "'If you can't help people, how can you do ghosts?'" 'Dare to ask death?' He said: "'I don't know life, I don't know death?' ’”

Although Confucius did not completely deny the existence of the other world, he emphasized that the focus of his scholarship was to "know the living" and "do the work". Therefore, in the relationship between this shore and the other shore, Confucius advocated "the righteousness of serving the people, respecting ghosts and gods and staying away." In other words, a shrewd ruler, while respecting ghosts and gods, kept his distance from them and focused his main energy on the real world.

The tendency of Confucian philosophy to join the WTO is the inevitable result of the spirit of "advocating truth and discarding emptiness." In the process of exploring the laws of social and political development, Confucius also advocated a spirit of "seeking truth from facts".

He said: "To know is to know, not to know is not to know, and to know is to know." "Students should have an objective attitude, and should not substitute their own subjective imagination for actual learning.

Zi said: "I am not born to know, so ancient, and I am keen to seek it." "Confucius did not learn for the sake of knowledge, but regarded learning as a game of the wise.

The important difference between the pre-Qin princes and the ancient Greek philosophers is that the driving force for their research is not metaphysical interest, but the sorrow of being born in troubled times and saving the country and the people. Therefore, Confucius has always emphasized "applying what you have learned".

For example, when he asked his students to study the Book of Songs, he said: "The three hundred poems are, in a word, "thinking is innocent." "Poetry" can be exciting, can be observed, can be grouped, and can be complained." Studying the Book of Songs is of great significance, even to the point that "if you don't learn the Book of Songs, you can't speak".

However, studying the Book of Songs is by no means just for personal appreciation or pastime. Confucius pointed out: "Reciting the "Poems" for three hundred, giving them to the government, it is not reached; It can be used in all directions, and cannot be specialized. Although there are many, do you think so? ”

Even if the Book of Songs is memorized very accurately, but the power granted will not be exercised, and the envoys sent to other countries will not answer each other during negotiations, so what is the use of learning more? Therefore, Confucius particularly emphasized "learning to apply", he said: "A gentleman learns to make his way." ”

The spirit of practical learning is a basic tendency in Confucian culture, and it has universal value, which can be proved by the development of Confucianism for thousands of years.

From the Western Han Dynasty to the Eastern Han Dynasty, Confucian scholars overexploited the internal and external transcendent ideological resources of Confucianism, resulting in the emergence of an academic atmosphere of "false and exaggerated" in society. The digression of today's literature and classics, and the increasingly cumbersome "exegesis and examination evidence" of ancient literature and classics, all deviate from the purpose of Confucianism's interest in paying attention to social realities.

Wang Chong of the Eastern Han Dynasty wrote "On Balance", which is a battle essay issued in response to the ills of social vanity, and "real" and "virtual" can be said to be the keywords with the highest frequency in the book. Wang Chong also analyzed the reasons why there are so many vain words in society, the root of which lies in the superstition of the so-called classics left by Confucian sages.

He said: "The book of the world's belief in vain, thinking that those contained on the bamboo silk are all passed on by the sages and saints, and there is nothing wrong with it, so it is believed and read with irony." If the legend of the truth is contrary to the book of falsehood, it is called a short book and cannot be trusted. ”

It is particularly worth mentioning that when Gao Shishi searched for the subset of classics and history, he found that Wang Chong was the first to use the two concepts of "reality" and "learning".

He said: "Han Zi is not Confucian, it is said that it is useless and harmful, it is said that vulgar Confucianism has no conduct, measures are not courteous, Confucianism is used for vulgar deeds, and false words are based on practical learning, and corrupt officials are honored, so they are not expensive enough." ”

Of course, the concept of "Shixue" used here is different from the usage of scholars after the Song and Ming dynasties, where "Xue" is a verb rather than a noun. However, everyone knows that the grammar of the Chinese language is not rigorous, and various parts of speech can be converted to each other, and the practical learning of later generations is developed from these words.

Wang Chong's occasional use of the term Shixue shows that Shixue was still a spiritual tendency of Confucianism at that time, and had not yet formed a stable academic school; On the other hand, Wang Chong tried his best to dispel all kinds of "false and untrue" mistakes in the development of scripture studies, that is, he was developing practical learning.

From the Wei, Jin, Southern and Northern Dynasties to the Sui and Tang dynasties, it was the peak period of the development of Buddhism and Taoism in China, and the development of Confucianism was relatively stagnant. In order to restore the "Taoism" of the Holy King, the Song and Ming Dynasty had to reinvigorate the original Confucian culture of practical learning, so it once again set off a cultural trend of "worshipping the truth and dismissing the false" in the ideological circles.

At the beginning of the Song Dynasty, the Confucian scholar Hu Ying first raised the banner of "Ming Ti Da Use" to oppose the bad academic style of "Shangsheng Law and flashy words" in the society, and was later called "Honest Learning" by Huang Zongxi.

Later, Zhang Zai advocated that "those who are too void are also the truth of heaven." All things are taken from the void, and people are also from the void. "But it is too void and unshakable, so it is the truth." He used the ontological idea of "too void is qi" to oppose the emptiness in the religious thought of Buddhism.

Ercheng said: "Those who are honest are just that." Reality is reason, so reality is thing; Reality is a thing, so reality is use; There is a use, so there is a heart; There is a heart, so there is a thing. They regarded the law of all things as the reality of heaven and earth, and thus opposed the supernatural and superhuman religious doctrine of the Buddha.

Zhu Xi gave full play to Ercheng's idea of "real theory" and pointed out: "My Confucianism is all true, and all the principles of Shi Shi are false." For a time, "advocating truth and dismissing emptiness" became the main topic in the ideological circles of the Song and Ming dynasties, and the term "practical learning" frequently appeared in the writings of thinkers at that time.

There is no doubt that the "virtuality" opposed by the thinkers at that time was the Buddha, but the opinions of various schools are not uniform on what kind of "reality" to advocate.

Gao Shishi felt that King Cheng Zhulu paid attention to the development of the inner transcendent spirit of Confucianism, and paid attention to the study of ontology and the cultivation of mental morality, so their practical learning can be called "moral practical learning".

Wang Anshi, Li Jing, Chen Liang, Ye Shi, Wang Tingxiang (note: everyone pay attention to this, he has a great influence on Gao Gong's practical theory and practice, and the general view is that Gao Gong is the successor and practitioner of Wang Tingxiang's practical thought) and others focus on the Confucian idea of meritorious work, and their practical learning can be called "Jingshi Shixue".

Gao pragmatic for the "moral practice" is not too much good feelings, he has always believed that "only the practice can save the Ming", the "practice" here actually refers to the "world of learning", that is, the high arch inherited from the Wang Tingxiang's practice.

However, how did "Jingshi Shixue" and Lu Wangxinxue be seriously opposed, so that Gao Shixue thought that this contradiction was irreconcilable?

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PS: This chapter talks about the essence of practical learning, especially the practical study of the world, and may be considered to be my water word count again, but I thought about it for a full hour before I started writing today, and I still think that this chapter must be necessary.

The core of this book is not pretending to slap the face from beginning to end, which you can feel if you can see today's readers. "Reform of Shixue in the world" is the fundamental core of the plot of this book, so I must find a node to explain the spirit of Shixue, and explain the root cause of the "Taoist dispute" between it and Lu Wang's Xinxue in the late Ming Dynasty, otherwise all the content of the book will become a castle in the air - why do these people in the book fight?

Therefore, not only in this chapter, but also in the next chapter, I will also talk about the relevant issues of Lu Wang's psychology, and then compare the two sides to explain the root of the highly pragmatic approach. However, the length of the entire "Water Word Count" is the two chapters of today and tomorrow, and I will not focus on it in the future.

For friends who "don't like to read theory",I forgot to explain in advance in today's chapter.,I'm very sorry.,But tomorrow's chapter you can not subscribe.,Skip directly to the high-level meeting of the real school the day after tomorrow.,The impact on the "direct plot" shouldn't be too great.

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