Weird Three Kingdoms

Chapter 3765 Be prepared for danger in times of peace; preparation prevents trouble.

The residence of the governor of Hanoi is a spacious and deep courtyard.

The autumn sun shines through the high window, falling on the blue bricks paving the floor, cutting out a boundary between light and shadow.

Fei Qian, dressed in ordinary clothes, sat in the main seat. There were few luxurious decorations, but the documents and maps piled on the table showed the master's diligence day and night and the heavy pressure of power.

Xu Chu stood below the hall, holding his battle-axe, as imposing as an iron tower.

Cao Cao's deductions cannot be considered wrong.

Fei Qian did indeed move his troops to the Hanoi area and dispatched Zhang Liao to attack Chaoge, with his sword pointed at Yecheng.

Because this is a strategic necessity, it's like having your cards on the table.

On the one hand, the army had been relying on food in Heluo for a long time, which put a lot of pressure on Heluo. Now that they have moved to Hanoi, they can make things a little easier by using the grain and fodder that Jiang Jiong and Zhu Ling collected during this period, as well as Cheng Yu's "gift".

On the other hand, Fei Qian could indeed attack Sishui Pass, but it would obviously be more disadvantageous than advantageous. Unless he was out of his mind, Fei Qian would not choose to launch a strong attack on Sishui Pass. Moreover, the Songshan area is full of rugged mountain roads, which is not conducive to cavalry operations. If he were to repeatedly fight with Cao Cao's army in the Songshan area, it would benefit Cao Cao's infantry, but would prevent them from fully utilizing the sharpness of their cavalry.

At present, Fei Qian is in Hanoi not only to arrange civil affairs and military operations, but also to meet with one person—

Cui Yan.

Old Cao is the scapegoat he's been waiting for.

As a native of Jizhou, he was a natural agent, a white glove.

Cui Yan sensed the impending danger and knew he had to save himself. So, after sending his disciples to Youzhou with little success, he had no choice but to risk the danger and come to visit Fei Qian.

Of course, this so-called "danger" would have been truly dangerous two years earlier, but now...

The same thing can look different over time.

Cui Yan entered the hall under the guidance of his attendants. He wore a scholar's cap and a deep robe, his steps were unhurried and his demeanor was dignified. Between his brows, there was both the reserve of a noble family and a trace of worry that could not be concealed.

Cui Yan slowly walked to the center of the hall, bowed deeply according to etiquette, and then paid his respects.

"I, Cui Yan, a humble man from the mountains and fields, have come to pay my respects to the General of the Cavalry, at the request of my friends in Hebei. General, your mighty presence over Hebei is a testament to your virtue and power, sweeping away the barbarian hordes and bringing peace to the people. Though I live in this remote countryside, I have always admired you. To have the honor of witnessing your majesty is truly a great privilege."

Cui Yan spoke slowly, clearly well-prepared, and his words conveyed far more than three layers of meaning.
Fei Qian was past the age of needing to offer constant guidance, so even though he understood Cui Yan's meaning, he didn't point it out. He simply observed him calmly for a moment before raising his hand to indicate, "Mr. Ji Gui, a renowned scholar from Qinghe, a distinguished family, there's no need for such modesty. Please have a seat. Serve tea."

The waiter led Cui Yan to a seat in the guest area and brought him tea.

The fragrant tea steamed, and for a moment no one spoke, except for the faint sound of training bugles coming from afar outside the hall.

Whoever speaks first loses.

What should have been a petty squabble between children has become a favorite pastime of those in power in China. Feeling superior and unwilling to ask for anything from others, they expect others to come to them, thus placing themselves in a subordinate position and requiring them to be the first to ask.

Cui Yan clearly understood this as well, so he held the teacup and drank the tea slowly and deliberately, as if he had come here just to drink a bowl of tea.

Fei Qian put down his teacup. "Sir, you have not come merely for empty fame. The situation in Guandong is turbulent and unpredictable. Cao Cao, with the Emperor in his grasp, has marched westward. Although his military advance has temporarily halted at the Si River, his ambitions remain high. Guanzhong is filled with fear and anxiety. Do you have any strategies to offer?"

Cui Yan was stunned for a moment, even subconsciously raising his hand as if to pick his ear, before realizing what he meant. "General... this... you're joking..."

Fei Qian smiled but did not reply.

For Fei Qian, Cui Yan was, in a sense, an "opposition".

Killing them is the simplest solution.

The incense soars through Chang'an, and the city is full of golden armor.

Cui Yan refused to submit, so the entire Cui clan was slaughtered. If anyone in Qinghe County still refused to submit, the entire Qinghe County was exterminated. If there was any resistance after one day of killing, the slaughter would continue for ten days...

This is undoubtedly the most popular rhetoric among keyboard warriors in later generations. In reality, this rhetoric of surrendering through killing is almost a whitewashing of the Japanese and a way to defend the Japanese.

Some people always believe that terror and massacre are an efficient and thorough means of control that can solve the problem once and for all.

If Fei Qian were the aggressor, he could naturally do so, but he is the planner, and he must carefully take each step.

History has repeatedly shown that regimes maintained solely by terror are extremely fragile. They may suppress resistance for a time, but they also sow the seeds of deeper and stronger hatred. Once the ruler's deterrent power weakens in the slightest, resistance will erupt in a more violent manner.

Moreover, there is a significant difference between "conquest" and "rule".

Slaughter can conquer a land and wipe out a portion of the population, but it cannot truly win people's hearts. Effective and lasting rule requires establishing institutions, developing the economy, and winning the hearts of the people (or at least the tacit approval of most elites and the masses). After Liu Bei entered the pass, there was initial bloody suppression, but in the end, he had to adopt a cultural system and hold imperial examinations to win over the powerful clans and gentry in order to achieve long-term stability.

Keyboard warriors are clearly bewildered by complex social governance issues due to their multi-dimensional thinking. "If you disagree, kill me" offers an extremely simple and brutal solution, catering to this group's need for mental shortcuts and psychological gratification. It requires no understanding of complex political, economic, or cultural backgrounds; it simply unleashes a primal impulse for violence.

Such rhetoric often stems from a naive worship of power. It fantasizes about the existence of a power that can disregard all rules and is defined purely by violence, and regards possessing such power as the ultimate means of political governance.

Does Fei Qian need 'conquest'?

No, what Fei Qian needs is 'rule'.

After a moment's hesitation, Cui Yan cupped his hands and said, "General, you are a man of few words, and I dare not speak falsely or embellish. Indeed, as you say, the people of Hebei yearn for your general like a parched land longs for rain. However, along with this expectation, there is also deep concern."

Fei Qian nodded, signaling Cui Yan to continue.

Cui Yan, with a sincere expression, said, “What worries Hebei is the General’s new policies. I have long heard that ‘a gentleman focuses on the fundamentals; when the fundamentals are established, the Way will arise.’ Now, observing the General’s new policies, they are quite thought-provoking, yet I have some concerns. In the past, the Duke of Zhou established rites, and Confucius expounded the classics, all to clarify human relations and rectify people’s hearts—this is the foundation of Chinese civilization. Now, the General promotes industry and education, advocates craftsmanship, and even grants official ranks to merchants. Isn’t this a case of putting the cart before the horse? It is said, ‘Virtue is cultivated before advancement, and skills are cultivated before decline.’ If the skill of craftsmen is valued more than the teachings of poetry and books, I fear this is the beginning of the collapse of rites and music.”

Fei Qian smiled slightly, "Sir, your words are nothing but old clichés. In the past, Guan Zhong governed Qi by establishing the Nine Ministries of Weights and Measures, and facilitating the trade of fish and salt, which led to Duke Huan's hegemony. Taigong Wang also rose from humble beginnings as a merchant. How can one say that merchants are of no benefit to the state? The Rites of Zhou also say, 'The affairs of all crafts are the work of sages.' Even the sage Yu personally controlled the floods, his hands and feet calloused. Mozi's defenses and Gongshu Ban's tools were all beneficial tools for the state. Now, you alone revere poetry and books, while belittling crafts; is this not biased? As the saying goes, 'Though Zhou is an old state, its mandate is ever new.' If one clings to outdated rules, how can one adapt to changing times?"

Cui Yan called himself "Wild Man," so Fei Qian naturally addressed him as "Sir," and the two tacitly avoided some questions.

Cui Yan's expression changed slightly, but he continued, "General, I have learned much from your citing of the past. However, there is a saying, 'The people can be made to follow, but not to understand.' It is because the common people are ignorant that they can fear the mandate of Heaven and respect those in power. If all craftsmen were literate and all merchants knew the laws, the order of the hierarchy would be chaotic. I fear that it would be like water bursting its banks, overflowing and difficult to control."

Fei Qian said sternly, “Sir, you are mistaken! The Book of Documents says, ‘The people are the foundation of the state; when the foundation is firm, the state is at peace.’ It also says, ‘Heaven sees as my people see, Heaven hears as my people hear.’ If the people are ignorant, how can the foundation of the state be firm? In the past, Duke Wen of Wei wore simple cloth, focused on cultivating materials, training farmers, promoting commerce, and benefiting artisans, thus revitalizing the state of Wei. If we follow your words and try to control the people by keeping them ignorant, this is not governing a country, but rather herding livestock! Confucius said, ‘In education, there should be no discrimination.’ Why then is your teaching limited to scholars and officials?”

A bead of sweat appeared on Cui Yan's forehead. He bowed again and said, "General, your words are too weighty. I do not wish to fool the people, but I truly fear the decline of propriety and law. Observing your rule, General, many reforms have been implemented hastily. For example, the equalization of land, though well-intentioned, seems to be competing with the people for profit, and I fear it will alienate the powerful and wealthy. Furthermore, the establishment of a system for evaluating officials seems to abandon local opinions and instead focus solely on legalistic methods. I fear that if this continues, propriety and music will not flourish, and benevolence and righteousness will be abandoned. The tyrannical Qin Dynasty perished because of its harsh laws and severe systems, and its lack of benevolence. General, you are a pillar of the Han Dynasty. You should base your policies on Confucianism and gradually implement benevolent governance. Why follow the hasty policies of Shang Yang? Moreover, land is a legacy from our ancestors, and recommendations are based on local opinions and public discourse. These two are truly the foundation of the state. I fear that the people's hearts will be shaken, which is not a blessing for the nation. I hope that you will proceed slowly, General, to reassure the hearts of the scholars throughout the land." The poem says, "By pacifying those far away and attracting those near, we can secure the kingdom." We should adopt a policy of appeasement; naturally, the world will submit. I urge the General to consider this carefully.

Still "appease" and "proceed slowly"?
Compared to other transmigrators, Fei Qian was already quite slow. If he were traveling at the so-called "normal" speed, Fei Qian should already be exploring outer space and parallel universes...

Fei Qian remained silent for a moment, seemingly pondering something, then slowly said, "I have read history, and there is one thing I do not understand. I hope you will enlighten me, sir… Since Emperor Wu of Han exclusively promoted Confucianism, four hundred years have passed. Why then have the teachings of Buddhism and other foreign religions flourished in China? Their doctrines are shallow and contain many ignorant sayings. How can they move the hearts of the Chinese people?"

"Hoover?" Cui Yan was a little taken aback.

Wasn't the plan to proceed slowly?

What does this have to do with Buddha?
Guanzhong...

Isn't this the Five Directions God Cult? Isn't it Taoist, but Buddhist?
Cui Yan's thoughts became somewhat confused for a moment.

He didn't know that Fei Qian's reflections were not directed at Cui Yan personally, but at history.

Are the common people ignorant?
Indeed. This has been true throughout history and across the world.

Throughout history, people have been like fish in a river, striving their entire lives to lay their eggs upstream. The eggs then float downstream, grow into fry, and continue the path of their parents.

A bear stands in the river year after year, feasting every year, but most of the fish in the school don't care how much suffering the fish that fall into the bear's mouth endure.

Only a very few fish attempted to break free from the river's constraints and leap out of the water to observe their surroundings. Cui Yan was one of them.

Confucius was one of them.

Fei Qian is another one.

If history had truly followed the path laid out by Confucius, and the direction he pointed out, China would have been a magnificent, powerful, and glorious nation…

Confucius said, "In education, there should be no discrimination."

On the surface, they all agreed, saying they were following the teachings of Confucius, and then “taught in a similar manner.”

Confucianism was elevated to a high position by Emperor Wu of Han, which led to its detachment from the people. It became lofty and unattainable, forgetting that Confucius himself sat under a tree and walked through the countryside, imparting knowledge and principles.

The space that was created should have been the living space for the indigenous religion, Taoism.

But Taoism...

I also want to be "ambitious"!

Taoism believes that the cloud over which Confucianism resides originally belonged to Taoism...

The two sides are vying for power above, and in the places below where the light doesn't reach, black or gray naturally fills the gaps.

This led to the flourishing of Buddhism.

Buddhism astutely recognized the historical void left by Confucianism and Taoism among the lower and middle classes, and thus infiltrated to fill this "gap"...

The human thirst for knowledge is an instinct.

The exploration of the essence of life, the solace and inner peace of the soul, universal moral norms, worldviews, philosophies of life, values, etc.—which of these is not the "original meaning" of Confucianism, Taoism, or Buddhism?
It is because humans themselves need these things that various "sects" have emerged, not because some "saint" or "heavenly emperor" is just idly playing around.

Just like an emperor.

First came the six kingdoms, then came the First Emperor.

First there are the people, then the nation, and then the emperor.

For a religious sect, its authority derives from 'faith,' while for an emperor, its authority derives from 'public trust'...

Although they have different names, they are actually similar.

Fei Qian didn't rush to say anything.

Cui Yan pondered for a moment and said, "The rise of Buddhism...is due to the chaos and suffering of the people, who thus seek solace in the afterlife. Or perhaps the Daoist principles of tranquility and non-action failed to comfort the people, allowing Buddhism to take advantage of this vulnerability."

Fei Qian nodded, then shook his head. "What you see is similar to mine... however..."

Fei Qian paused, glanced at Cui Yan, and said, "Confucianism originated in the pre-Qin period. Confucius edited and compiled the Six Classics, pioneering private schools, with the original intention of educating the people. However, after the unification of Qin and Han dynasties, Confucianism was used by emperors and gradually became the official school. Its learning became increasingly revered, but its doctrines became increasingly narrow. The aristocratic class monopolized the interpretation of the classics, taking pride in tedious and verbose texts, and flaunting philosophical discussions, while remaining indifferent to the hardships of the people and the practical benefits of the nation. You only speak of the purity of Daoism, but how do you explain the constraints of Confucianism?"

"This..." Cui Yan's eyes flickered, and thoughts raced through his mind.

"Since Dong Zhongshu advocated the Three Strategies of Heaven and Man, Confucianism has become the art of emperors. At that time, the classics were essential for governing the world, but now they have become a stepping stone for powerful families to climb the social ladder. Look at the students of the Imperial Academy; tens of thousands recite the classics, yet they argue endlessly about the differences between 'teacher's methods' and 'family methods.' Scholars of textual criticism spend their lives studying the classics, writing over ten thousand words on the two characters of the *Yaodian* and tens of thousands of words on the mountainous terrain of the *Yugong*. What does this kind of learning have to do with peddlers and laborers? What benefit does it bring to the starving and freezing people?" Fei Qian's expression gradually sharpened. "What's even more lamentable is that the sons of powerful families use classical studies as a stepping stone to advancement, mutually praising themselves as virtuous, but in reality forming cliques for personal gain. They talk all day about the 'interaction between Heaven and Man,' yet they see no starvation across the fields; they discuss the 'great principles of the Spring and Autumn Annals,' yet they ignore the corruption of officialdom. Such Confucianism has lost the original intention of Confucius and Mencius to save the world, and naturally cannot alleviate the suffering of the people."

At this point, Fei Qian sighed, "Looking at the Hu monks, though they lack profound doctrinal understanding, they are willing to perform good deeds. They set up soup kitchens during famine years, distributed medicine during epidemics, and even used the doctrine of reincarnation to give suffering people a false hope. How can the common people discern the superiority or inferiority of scriptures? They only know who distributed soup and healed the sick. Confucianism binds itself to scriptures, while Buddhism walks freely in the fields; is this decline and rise inevitable?"

Cui Yan knew that this was referring to Buddha, but it wasn't Buddha either.

After a moment's thought, Cui Yan quickly replied, "The General's words are quite correct. The Buddhist teachings on reincarnation and rebirth are merely using illusory pleasures to lure the foolish masses; how can they truly alleviate the people's suffering?"

Cui Yan lightly flicked his sleeve, his tone seemingly rising with a touch of fervor, "While Confucianism may have its flaws, the *Zhou Li* discusses institutions, the *Shang Shu* records governance principles, and the *Chun Qiu* elucidates great righteousness—all are practical methods for governing the country and ensuring its stability. How can we completely deny the Way of the sages simply because those who merely study texts are pedantic?"

After a pause, Cui Yan glanced furtively at Fei Qian, lowering his voice slightly, "If we're talking about bewitching people, it's not just Hu Fu. The Five Pecks of Rice sect once held sway over Hanzhong, using talismans and holy water to cure diseases and gather followers… And then there was the Taiping Dao, which used heretical doctrines to confuse the masses, causing chaos throughout the land… Such heresies are far more despicable than Hu Fu…"

Cui Yan was speaking, but he wasn't really speaking either.

"The deep-seated problems within Confucianism didn't arise overnight. Since the disaster of the Partisan Prohibitions, many upright scholars have been imprisoned. Look at the court today: eunuchs and imperial relatives alternately wield power, while honest gentlemen all seek refuge in seclusion..." Cui Yan leaned slightly forward, seemingly lamenting, or perhaps expressing something, "The renowned scholars and Confucianists of Ji Province now possess great talent for governing the world, yet they cannot find a wise ruler to employ them..."

Cui Yan sighed, then quickly changed his tone to one of fervor, "If a wise ruler could revive the declining and corrupt, restoring the grandeur of the White Tiger Hall's lectures, and ensuring that those skilled in the classics are given their proper positions, using the *Yu Gong* to manage rivers and canals, the *Zhou Li* to regulate officialdom, and the *Spring and Autumn Annals* to resolve legal disputes, why would we need to resort to the teachings of foreign religions to appease the people? If capable ministers were appointed to assist in reforming the government and education, the people would naturally submit, and there would be no need to worry about the spread of foreign religions."

Fei Qian looked at Cui Yan and seemed to see the shadows of many people in him.

Some argue that the formation of aristocratic families was an "unexpected yet logical" historical outcome resulting from the interaction between the internal contradictions of the Qin and Han imperial system and its external social foundation. They then inevitably conclude that this was a seed sown after the Western Han dynasty's shift of "imperial power" towards "bureaucracy."

The Qin Dynasty established the first centralized bureaucratic empire in Chinese history, but its brutal rule led to its rapid collapse. The Western Han Dynasty inherited the Qin's unified rule, but this also brought a problem…

How can an emperor effectively rule an empire with a vast territory and a large population?

The answer given by the Han Dynasty was to rely on a massive bureaucratic system.

Then how are bureaucrats selected?

The recommendation system.

However, the criteria for recommendation were "morality" and "learning".

In agrarian societies, these two things were almost inevitably monopolized by the propertied class, that is, the landlord class. Only families that did not need to engage in productive labor had the resources to send their children to school, study Confucian classics, and accumulate reputation. As a result, the selection process for bureaucrats began to tilt towards the landlord class.

Therefore, it was not that bureaucrats were inherently inclined towards landlords, but rather that in the Han Dynasty, only landlords could become officials.

After landlords became officials, in order to maintain the interests of their own class, they tended to regard Confucian classics as an important path to officialdom. Confucian studies became "official learning," and studying the classics was the study of how to become an official. "Families of Confucian scholars" began to emerge, and through academic monopoly, they achieved implicit control over the selection of officials.

The family that possessed the most authoritative interpretation of the classics was more likely to have its children recommended for official positions.

When the children of that particular class or category gain an advantage in officialdom, they will naturally interpret all the classics and laws in a way that benefits their own class and category...

As for the truth...

Can't we just ignore the truth?
It's like how "the economic base determines the superstructure," right?

Yes, but what is the 'economic base'?
They simply avoided the topic.

The capitalization of power and the powerization of capital are inherently intertwined; it's impossible to discuss one aspect in isolation. However, some people can simply state one aspect without mentioning the other.

Just like Cui Yan.

The centralized bureaucratic system of the Qin and Han dynasties was originally intended to break the hereditary system of nobility and realize the emperor's direct rule over the country, that is, to register all households and people. However, the selection system designed to maintain this bureaucratic system, after being combined with the socio-economic foundation of the time, gave rise to a new and more stable hereditary class.

Aristocratic families and gentry.

The emperor originally intended to create an obedient tool, but this tool developed its own life and foundation, eventually turning the tables and becoming the emperor's master.

And so on, none of them are actually wrong.

However, this theory also overlooks a very important aspect of the process, namely, a certain point mentioned by Fei Qian and Cui Yan...

As the saying goes, those who walk different paths cannot make plans together, but now, Fei Qian, knowing full well that they are different, still wants to devise a plan.