Behind the government military system, of course, there is a new round of party struggle!

The source of government soldiers must be from the north, especially Shaanxi, Hedong, and Hebei. Although the current government military system is different from that of the Sui and Tang dynasties, it is not a combination of soldiers and peasants, but a "compulsory government military system" that has served for five consecutive years. But five years is also a limited amount of time, and a year and a half on the way back and forth is too long, isn't it? So it's better to raise money on a few roads closer to the front line.

In addition, the recruitment of government soldiers is linked to the "200 acres of shade field", the same is shade field (that is, tax exemption), shade Shaanxi field and shade Jiangnan field can not be compared at all. The fertile paddy fields in the south of the Yangtze River can be harvested twice a year, and if you grow cash crops such as mulberry trees, the income is even higher. In the Song Dynasty, the land endowment was linked to the quality of the land, so the tax loss of "200 mu of shaded fields" in Shaanxi Sixth Road, Hebei 2nd Road and Hedong Road was not an order of magnitude at all in the south of "200 mu of shaded fields".

In order to collect more taxes, the imperial court will definitely set up more military offices in the relatively barren areas of the north.

Therefore, the implementation of the military system of the new government will definitely be beneficial to the wealthy families in the north. And who controls this new army and how it develops is naturally another key point of the current party struggle in the imperial court.

Although the civilian officials of the old and new parties do not have direct control of military power, they each have military groups as allies. The new party's side is basically the Western Army, while the old party has a close relationship with the Kaifeng Forbidden Army.

Therefore, in the selection of officers of the Xinfu Army, the New Party is definitely biased towards the generals of the Western Army. And although Han Zhongyan, the old party, would not let the useless Kaifeng Jiangmen take over, it was messing around, so Han Xianggong came up with a method of "competing to win generals".

"Your Majesty, the competition is only for warriors and wrestlers, and those who have only the courage can only charge into battle, not lead troops as generals. Therefore, the minister thought that he should select experienced and meritorious military attaches from the army to serve as military captains. Zeng Bu naturally wanted to contradict the method proposed by Han Zhongyan, and he also understood that "winning the generals by force" was very unfavorable to the New Party. Because the strength of the samurai of the Western Army who was close to the New Party was not necessarily greater than that of the generals of the Kaifeng and Hebei forbidden armies.

And strength can be obtained by strengthening training, and the recent Royal Boxing Gym in Kaifeng Mansion is not a test javascript for the October competition: training wrestlers?

Zeng Bu seemed to be reasonable, and Zhao Ji turned his head to look at Han Zhongyan again.

Han Zhongyan retorted: "The Xinfu Army is different from the old forbidden army, and the generals who will lead the old forbidden army may not be able to lead the Xinfu army well. If His Majesty feels that the wrestlers are unstrategic, it is better to let the martial arts students, the martial arts warriors and the wrestlers selected by the martial arts competition serve as the captains of the military academy together. In this way, he can always have both civil and military skills, and be brave and strategic. ”

What the? Let the martial arts students and martial arts soldiers lead the troops!?

The important ministers of the New Party in the Chongzheng Hall were all shocked, looking at Han Zhongyan, who was standing there, looking at his nose, nose and mouth, and asking his heart, looking like a Taoist old minister, and he was scolding in his heart: You hypocrite who disregards the country!

Zhao Ji also felt a little inappropriate, "Can martial arts students and martial artists really lead troops to fight?" ”

Han Zhongyan said with a heartfelt voice: "Your Majesty, isn't the purpose of the imperial court's opening of martial arts and the selection of martial artists is to select those who lead troops to fight?" If martial arts students and martial artists can't fight, then what's the use? ”

That seems to be true! Zhao Ji nodded slightly, and Han Zhongyan continued: "The current martial arts scholars and martial arts students are considered unsuitable for leading troops, there must be a reason, and there is a way to solve it. We should find the cause and then come up with a solution, instead of letting martial arts and martial arts become mere formalities. ”

"I wonder if Han Qing has any ways to improve?" Zhao Ji asked again.

Han Zhongyan said: "The minister has a suggestion, it is better to take the issue of improving martial arts to the discussion to be held in the near future to make a topic, maybe you can find some solutions." ”

"No!" Knowing the Privy Council, An Tao immediately raised an objection, "How can the major affairs of the military state allow the civil school to discuss it in vain? ”

An Tao knew that Han Zhongyan's idea was to use this topic to lead the focus of the discussion from the avenue to the way of government.

"How is it a folk school?" Han Zhongyan said, "Yuntai Academy is an official school, but it is slightly lower than Guozijian. Why can't you give Guozijian an idea? And Cheng Yi is the same as an official of the imperial court, is it not allowed for officials to discuss politics? Besides, there is an edict from the imperial court, how can it be considered a delusion? If you have a solution, you can put it forward, and if it is feasible, you don't need to let others talk about it. ”

It's hard to refute...... And An Tao really couldn't think of any way, so he was speechless.

Song Huizong also felt that Han Zhongyan's words were reasonable, so he bowed his head and said: "According to Han Qing's words, Guozijian and Yuntai Academy will discuss the method of improving martial arts, and others will also be allowed to make suggestions...... I want to speak widely, gather the wisdom of everyone, and find a way to improve martial arts and martial arts. ”

"Your Majesty is wise!"

……

Just when all parties began to prepare for the upcoming Kaifeng Discourse. As the protagonists of the discussion, Wu Haogu and Su Dongpo also argued all the way on the way north, and it was not until February 15 that the two arrived at the increasingly prosperous Beidi Mall Jiehe.

The thing that Wu Haogu and Su Dongpo are arguing about is the position of the Guanluo School's Tianli Theory in the future academic system of the Yuntai Academy.

Although Wu Haogu did not believe in the set of moral theology proposed by Ercheng of heavenly principles and human desires, he also believed that this set of things was useful—the role of science has been tested by the practice of later generations for thousands of years.

Although the spirit of Confucianism has almost been lost due to the great prosperity of science, this also reflects the perfection of the system of science on the other hand.

Because Confucianism can answer Confucius's question more perfectly (the Confucian Tao is originally a problem), then the backward progress of Confucianism does not need to solve the question, let alone seek solutions from Buddhism and Taoism, but only need to immerse themselves in their own system. This may also explain the increasingly conservative tendencies of the Chinese in the Ming and Qing dynasties.

From a certain point of view, the Chinese of the Ming and Qing dynasties and the Chinese of the Song Dynasty, the Tang Dynasty and even earlier were very different in their way of thinking.

However, science also has its value and function, and judging by the standards of Westerners, science is actually a branch of objective idealism. In objective idealism, objective spirits—such as God, ideas, absolute spirits, laws, karma, and heavenly principles—are regarded as the masters and origins of the world, and the actual material world is only the externalization and manifestation of these objective spirits, and that the whole world is a creation of cosmic laws or ideas that are detached from matter.

In Ercheng's words, it is "reasonable is angry", "reasonable and then there is image, there is image and then there is number". If we want to explore further, the ideological roots of science can probably be traced back to the Taoist theory of Lao Zhuang.

However, the Northern Song Dynasty physicists, represented by Er Cheng and Zhu Xi, did not simply make up the master and origin of the real world of Tianli for the sake of learning, but created the concept of "Tianli" in order to improve the ideological system of Confucianism to fight Buddhism and Taoism.

In other words, the purpose of Ercheng and other Guan and Luo scholars in creating "Tianli" was to oppose religion from the beginning. Their method of countering religion was to use the concept of heavenly principles to make Confucianism similar to religion, and they unintentionally or consciously embarked on the line of moral theology.

Moral theology is a branch of Christian theology that asserts that life should be practiced on the basis of religious beliefs and that God's will is the first principle of moral living. That is to say, "save the principles of heaven and destroy people's desires".

The line of moral theology is the reason why Confucianism has been criticized by later generations, so that Confucianism itself has been overshadowed by conservatism and pedantic.

"Teacher, students think that the Tianli hypothesis can coexist with empirical exploration. Everything has its own reason, and its reason can be proven. All things have a common reason, and its reason cannot be fully proven. However, as long as the truth of all things is proved first, then the truth of the heavenly principle will be proved in the end. Therefore, although the current heavenly principles cannot be proven, they can be assumed to exist. Therefore, empirical exploration of the truth of all things is mutually reinforcing. ”

"That's the Way! The way of nature! It's been there for a long time, and Ercheng has just changed its name. And there is no way to provide a way to exhaust things, which is meaningless at all. ”

"What the teacher said is also right, but Mr. Ercheng's theory of heaven and man, and the exposition of the unity of heaven and reason, still has its own reason."

"Deceitful! Since everything has its own reason, isn't man one of all things? Isn't human desire one of the heavenly principles? How can it be said that only by destroying human desires can we preserve heavenly principles? ”

That's because the Confucian sages kept away from the ghosts and gods, and Ercheng had no way to make up a god, so he could only start with morality, so that morality and gods and religions could be integrated. Prove the truth of heaven with morality, take the reason of heaven as the god, and use the god to resist the Buddha and the Tao. ”

"It's still a lie! pretending to be a moral gentleman, in fact, they are two liars, and when the old man enters Kaifeng Mansion, he must talk about Cheng Shuzheng. ”

Su Dongpo is great now, positivism in hand, and Cheng Yi's moral theology is a handy, and he criticized all the way, and when he arrived at the martial arts mansion in Jiehe Shang City, he just settled down, and he started to criticize again.

And Wu Haogu didn't want to completely defeat Cheng Yi's fallacy—it was not easy to defeat moral theology? Human desires and heavenly principles are not opposed at all, and Ercheng is completely blind. In fact, exploring the principle of all things is a kind of human desire, and the driving force of exploration is usually not poor reason, but so that the explorer can make a fortune and live a good life, this is desire! If you have no desires, you are still poor?

But the line of moral theology of science, Wu Haogu himself wants to use it! Otherwise, how can we construct a theological system of Confucianism?

Just when the master and apprentice were talking about the Tao, the voice of the arhat maid came from outside the door: "Master, there is Hou Zhongliang, a native of Yichuan Gate, who wants to see him." ”