Spoiler History: Starting from the Three Kingdoms

Chapter 643: The Rise and Fall of Neo-Confucianism
It was Empress Ma who finally temporarily stopped the Ming emperor's headache.

The reason is simple. I will try to figure it out after meeting Luo Guanzhong.

And Queen Ma's thoughts were very clear:

"There are Huan Hou, Tang Taizong, Tang Zhaoguogong, Song Taizu, etc."

"Then I guess the screen's usefulness is definitely not limited to today."

"If you see this thing showing its usefulness again, you should call a few more people to discuss it together."

These words temporarily calmed the various doubts that kept popping up in Zhu Yuanzhang's mind, and he couldn't help but whispered a joke:

"If it weren't for my sister, I wouldn't know how I would be the emperor."

Then the atmosphere in Kunning Palace became relaxed again.

In the Bianliang Palace, Zhao Kuangyin twisted his aching neck and whispered:
"It's fine that Emperor Hongwu didn't want to reply to Marquis Huan, but why didn't he even say a word of thanks to us..."

[Although there were many problems in the two Song dynasties, especially the Southern Song dynasty, this period of history was also full of border problems.

But looking at it from another perspective, the economy during the Song Dynasty was indeed developed and the academic environment was relatively relaxed.

In addition to what we have said before, after the coexistence of Confucianism, Buddhism and Taoism in the Southern and Northern Dynasties, and the convenience of Confucianism, Buddhism and Taoism in the Sui and Tang Dynasties, in the Song Dynasty, the three religions finally merged in a relaxed academic atmosphere, and eventually Neo-Confucianism was born.

First, Zhou Dunyi wrote "The Diagram of Tai Chi" with Confucianism as the core and mixed with Buddhism and Taoism, which talked about the ontology of the universe and feudal ethics.

Later, the two Cheng brothers studied under Zhou Dunyi and also mastered the three schools of Confucianism, Buddhism and Taoism, and wrote books.

Both Zhou Dunyi and the two Cheng brothers were active during the reigns of Emperor Renzong and Emperor Shenzong. During this period, the afterglow of the Northern Song Dynasty had not yet faded, and the developed economy and relaxed environment for speech constituted the soil for the initial survival of Neo-Confucianism.

It is said that the Neo-Confucianism of this period held high the dichotomy of righteousness and profit to measure the world. Under this standard, it criticized the imperial court for being corrupt and the Imperial Academy for being profit-seeking, and regarded the pursuit of truth and morality as the ultimate meaning of studying.

Therefore, although Neo-Confucianism during this period had not yet entered the mainstream stage, the trend of intellectual criticism it brought about was popular among the people, which can be regarded as one of the foundations for the rise of Luo School of the Cheng brothers.

For this reason, the separation of the political and cultural centers of the Northern Song Dynasty began in Luoyang.

As we all know, when the world is in chaos, pragmatic thinking will inevitably rise. The familiar saying "It doesn't matter whether the cat is black or white, as long as it catches mice, it is a good cat" is the most typical example of pragmatism.

After the Song Dynasty moved south, Zhao Gou quickly fell out with Neo-Confucian scholars after coming into contact with them, and vowed, "I will no longer use scholars of culture and elegance," which led to a trend of suppressing Neo-Confucianism in the court.

On the other hand, thanks to the idiotic operation of the Zhao Gou court, the voices of dissatisfaction among the people were growing, and Neo-Confucianism, which had the attribute of intellectual criticism, quickly became popular among the scholar class, thus gaining the power of intellectual and public opinion among the people and building a considerable space for social public activities.

The key transformation of Neo-Confucianism lies in Zhu Xi.

On the one hand, Zhu Xi himself constructed a Neo-Confucian orthodoxy through classics, which was simple but quite complete at the time.

Secondly, Zhu Xi relied on this Neo-Confucian thought to clearly define the academic boundaries and focus, thereby promoting the secularization of Neo-Confucianism itself.

The final fierce collision of rational thought took place at the Ehu Conference.

In 1175, Zhu Xi, who was already famous for his Neo-Confucianism, met with Lu Jiuyuan, a master of the School of Mind, at Ehu Temple. The two sides debated fiercely for several days. Although they did not achieve the goal of "reaching one" in Neo-Confucianism, the conflict between the two sides had been greatly eased.

Six years later, Zhu Xi invited Lu Jiuyuan to give lectures at Bailu Academy. The two sides reconciled their differences. Lu Jiuyuan left his lecture manuscripts and Zhu Xi wrote a postscript for them. Therefore, Lu Jiuyuan's school also stood under the banner of Zhu Xi's Neo-Confucianism, hoping to follow the reform of the previous dynasty and cleanse the bad atmosphere in the court. Unfortunately, the external environment at that time did not allow the aging Zhu Xi to follow the routine.

In 1188, Xin Qiji and Chen Tongfu met at Ehu Temple and wrote the famous "Poetry of Breaking the Formation". Zhu Xi was also invited at that time, but he did not come due to some matters. I personally think that Zhu Xi was probably busy organizing his school of thought and paying homage to Emperor Xiaozong of Song at that time, so he had no time to attend the meeting.

But soon, in 1194, Song Xiaozong passed away suddenly. The following year, Zhao Ruyu lost power and died in the struggle with Han Tuozhou. Han Tuozhou lifted the Qingyuan Party Ban, and all the Neo-Confucian scholars who Zhu Xi had spent a lot of effort to integrate were labeled as pseudo-learning and rebellious party and collectively fell.

Zhu Xi died during the Qingyuan Party Ban. It is said that he was still busy organizing his academic fragments before his death. After his death, due to the Party Ban, the Southern Song court prohibited large-scale funerals, but thousands of people still attended Zhu Xi's funeral without fear of persecution.

Xin Qiji attended the event without any hesitation and wrote for Zhu Xi, "What is immortal is the name that will last forever. Who says you are dead? You are still alive."

The true golden age of Neo-Confucianism lasted from Emperor Shenzong to the end of Zhu Xi's reign, during which time periods included dramatic changes in the Northern and Southern Song dynasties and two party bans. It came to an abrupt end when Zhu Xi was closest to success, which can be regarded as an unfulfilled ambition.

There was another person who belonged to the same Neo-Confucian school but had his own unique style, his name was Zhang Zai.

Among the ancient Confucians, many proclaimed their desire to save the world and bring order to the people, but only a few actually put their whole efforts into practice.

Most of the corrupt scholars called for the restoration of the Zhou Dynasty's well-field system, but few actually tried it. However, Zhang Zai really tried it. Three generations of people dug ditches and cultivated fields in Hengqu for seven years, and finally came to a clear conclusion personally:

"Giving land to the people" and "each person receiving a piece of land" can allow the people to survive.

But Zhang Zai was neither an emperor nor a rebel leader, so where did he get the power to "grant land to the people"? So he could only "encourage good customs" to educate people.

If we look at it from our modern perspective, Zhang Zai's behavior was somewhat stupid. However, we are based on the premise of the liberation and development of productivity, so we cannot be compared with Zhang Zai.

The tragedy of Zhang Zai lies in the fact that his thoughts were limited to the times, and the understanding of the world at that time was too simplistic.

But in terms of actions, he could be called a true gentleman at that time.

In the Song Dynasty at that time, being an official or studying was all about making money, but Zhang Zai eventually died in poverty. When he died of illness, he had no money left and was accompanied by only a nephew. He couldn't even afford a coffin.

But even so, he said in "Zheng Meng" that "the people are my compatriots, and all things are my companions."

He submitted "Nine Articles on Border Affairs" and went straight to the frontline hoping to serve his country with his blood, but fortunately Fan Zhongyan saw that he was not cut out for it and dissuaded him from going.

Of course, what is even more thought-provoking is his four lines from Hengqu:

"Establish a heart for the heaven and the earth, establish a destiny for the living and the people, for the sacred and inherit the utmost knowledge, and for the peace for all generations."

These words can be said to be glorious for all eternity.

In addition, it needs to be said that many people did not understand this very simple conclusion that Zhang Zai came to after seven years of personal practice, otherwise so many peasants would not have risen up in rebellion.

But there are also many people who understand, such as Li Zicheng, what to do if the land is not enough? Kill some corrupt officials of the Ming Dynasty, and there will be enough to share.

Nurhaci said the same thing when he started his rebellion in the late Ming Dynasty. If every able-bodied man was given 30 mu of grain fields and 6 mu of cotton fields, they would have no worries about food and clothing. However, he soon discovered that there was not enough land to go around.

As for his solution... everyone here should know it. 】

(End of this chapter)