Prehistoric: A steady life, starting from Journey to the West

He divided "Governance" into "Military", "Politics", "Judicial", "Taxation", "Economy", "Technology", "Agriculture", "People's Livelihood", "Education", "Industry", "Diplomacy" And so on for 36 parts.

It tells how to govern a country well from all aspects.

Of course, he did not talk about public ownership and private ownership, feudal dynasty, constitutional monarchy and so on.

It just tells how to govern a country well from various aspects and departments.

After "Governing the Country" is completed, it will be the ultimate Confucian statement, "The World".

In the chapter "The World", Chen Qicai finally mentioned the concept of "searching things to learn".

The so-called study of things to gain knowledge, in other words, to explore the principles of things, so as to gain wisdom from them, is also the "science" that people in later generations have been talking about.

This is also a theory that correctly understands the world, understands the world, explores the world, and utilizes the world.

By establishing a testable explanation and an orderly knowledge system that predicts the form and organization of objective things, systematic and formulaic knowledge is summarized.

Its object is objective phenomena, its content is a formalized scientific theory, and its form is language, including natural language and mathematical language.

In the part of "The World", Chen Qi still uses the "Science" of the previous life as the main framework, and then adds various practice systems and Dao law systems in the prehistoric world, and finally divides it into five parts.

They are: "The Way of Nature", "The Way of Society", "The Way of Form", "The Way of Practice", and "Wan Dao"!

"The Way of Nature", which is later known as "Natural Science".

The description, prediction and understanding of natural phenomena based on empirical evidence from observations and experiments.

It can be divided into two main branches: life sciences and physical sciences.

Naturally, there is not much to say about life sciences, that is to say, biology.

Physical science, on the other hand, can be divided into branches such as physics, chemistry, astronomy and world science.

"The Way of Society" is the social science of later generations, including but not limited to anthropology, archaeology, communication, economics, history, human geography, jurisprudence, linguistics, political science, psychology, public health and social Learn and so on.

Then there is "The Way of Form", which is the science of form.

It includes mathematics, systems theory, and theoretical science, among others.

Rely on objective, careful and systematic study of an area of ​​knowledge.

You can also understand it as the study of theories and laws, such as the speculation of mathematical formulas, the study of physical laws, and so on.

Finally, there are "The Way of Practice" and "Wan Dao" compiled by Chen Qi based on his understanding of the prehistoric world.

"The Way of Practice" is the study of various systems of practice, such as martial arts, immortality, Buddhism, ghosts, Shinto, witchcraft, puppet ways, Confucianism, swordsmanship, etc.

From the shallower to the deeper, it analyzes the differences and principles of these practices, as well as the reasons for the existence of these orthodoxy.

For example, don't look at the variety of cultivation methods in the prehistoric world, so dazzling that people don't know how to choose.

But there is an old saying that goes well, that is: "Three thousand avenues, eight hundred side doors!"

Why would there be such a word in the prehistoric world?

To put it bluntly, the so-called methods of practice, in the final analysis, there are only two kinds.

One is the Three Thousand Avenues.

The other is heresy.

What is the Three Thousand Avenues?

Three thousand avenues, you can understand it as the avenue for practicing the laws of heaven and earth, that is, the avenue of laws.

For example: Avenue of Destiny, Avenue of Time and Space, Avenue of Karma, Avenue of Yin and Yang, Avenue of Five Elements, Avenue of Wind and Thunder, Avenue of Fire, Avenue of Soul, Avenue of Metal, etc.

Comprehend the laws of heaven and earth, and use the laws of heaven and earth to practice.

This is the Three Thousand Avenue, which is the Orthodox Avenue.

Since the avenue of law is the orthodox avenue, what is the so-called side door?

The so-called sects are the ways of immortality, Buddhism, Confucianism, magic, swordsmanship, talismans, arrays, Gu ways, tool ways, fortune-making ways, race ways, etc. that people often say.

Sound incredible?

In fact, if you think about it carefully, you will know.

Because these avenues basically spread orthodoxy, use the orthodoxy to gather the energy of all people, use the power of all living beings to create a unique way, honor the ancestors of the Tao, and turn it into the source of the orthodoxy.

If the Tao is proved in this way, then the Tao will not be destroyed, and the self will last forever.

What is this kind of method of proving the way by external force, if it is not a side door?

In Chen Qi's "The Way of Practice", he described the principles here in detail, and deduced a method of proving the Tao from heretics.

And don't ask him why he knows so much.

He will tell you, did he spend tens of millions of experience points on Tianwen magical powers back and forth in order to find out the inside story?

As for the last "Wan Dao", it is a summary of the study of things.

And put forward guesses one by one about many principles of the prehistoric world, the outside world of the heavens, the world of the outer world, etc.

These guesses are somewhat similar to Qu Yuan's "Heavenly Questions".

Only questions, no answers.

Ahem, the answers to these questions are too expensive, Chen Qi simply cannot afford them, and is not willing to buy them.

So in the end, fortunately, I stayed in "Wan Dao", as suspense and speculation.

Just like the world of mathematics and physics in his previous life, there were many speculations for future generations to answer.

Typically, you don't know, and you can't figure it out by yourself, so you leave the question for future generations to answer.

The most embarrassing operation is that these guys don't just leave problems for future generations, but also put their own names on the problems.

In this way, I let myself accompany this guess and question, and leave my name through the ages.

For this, Chen Qi expressed deep contempt, and did not hesitate to put his name on the conjectures in "Wan Dao".

And made up an integer, named it "Mingweizi Wandao Conjecture".

Mingweizi is a new word Chen Qi gave himself.

After all, he is also a Confucian sage now. According to the prehistoric tradition of literature and Taoism, he must be called "Zi".

Just like Confucius, Mozi, Han Feizi, Gouzi, Sunzi and so on.

Chen Qi felt that it was better to choose the name himself than to let others choose it.

Otherwise, I will bring you Chenzi (Courtier), Qizi (chess piece) and so on.

These two names are almost comparable to Sun Wu's "grandson".

Chen Qi thought of this, and without hesitation, he took the little vest name of "Mingweizi" for himself.

In fact, he really wanted to give himself a domineering title, preferably like Taoist Li Er's Lao Tzu, who could make anyone two generations shorter when he met him.

Just thinking about my small body, I finally gave up.

No way, if he really took that name and said he had to wait for the sun to rise the next day, he would be slapped to death.

In this prehistoric world, it's better to keep a low profile.

Well, at least it's better to keep a low profile before the strength reaches the prehistoric ceiling.

Thinking of this, Chen Qi, who is more timid, gave himself a more common name.

Ming Weizi! .

Chapter 10 Meet the Emperor in Mirror Lake Manor! (seeking subscription)

On the third day after Chen Qi's breakthrough, the monarchs and officials of the Dagan Dynasty broke away from the guard of the accompanying army and arrived at Shaoyang County one step ahead of schedule.

Chen Qi had a feeling in his heart, and he glanced at the direction of Shaoyang County, but he still didn't let go of the guard formation of the manor.

Although, he was indeed waiting for the monarchs and ministers of the Dagan Dynasty to appear, and wanted to use the official power of the Dagan Dynasty to complete the six rounds of assessment.

However, this does not mean that he has to choose the Da~qian dynasty.

What's more, when Liu Bei invited Zhuge Liang, he had to visit the thatched cottage three times.

After all, Chen Qi is also a sage of literature and Taoism. Not to mention his status, but only his own strength, he can push the entire Xiaoqian world invincibly.

So he needs to be more reserved.

The guardian formation outside the manor cannot be released as soon as the Dagan Dynasty's monarchs and ministers arrive.

At the very least, let them hang out for ten or eight days.

In this way, it can also show the dignity and rareness of his literary sage.

It wasn't Chen Qi's intentional gesture.

Rather, this person, his nature is like this.

The easier it is to get, the less you know how to cherish it.

The more hopeful and unattainable, the more eager and valued.

Well, to put it bluntly, foreign monks can chant scriptures, and the sun in the sky is even more tanning abroad.

If the emperor and ministers are not in a hurry, or feel that Chen Qi is not worth their waiting, then Chen Qi doesn't have to stay here.

So, Chen Qi didn't arrange a test anymore, just let it hang out for a few days.

......

In this way, another seven days have passed.

After Chen Qi had completely digested the perception of this breakthrough and his realm was stabilized, he leisurely withdrew the formation outside the manor.

Outside the Jinghu Manor, in the temporary tent set up by the Daqian court, Emperor Qian was discussing with Prime Minister Liu Luo and several important ministers about the state affairs sent by Tianjing.

The most important thing is that Bei Rong and Xi Luo, after knowing that a sage was born in the territory of the Daqian Dynasty, they were a little ready to move.

Even Bei Rong and Xi Luo's martial arts masters entered the territory of Dagan, and quickly rushed towards Shaoyang County, Yinchuan County.

Among these Beibei and Xiluo powerhouses, many of them are legendary powerhouses who only came out after hearing that the sages had come to the world.

That is, the older generation of heavenly beings and strong men.

The purpose of these people's entry into the Daqian is self-evident, and they definitely want to meet Chen Qi, a sage of literature and Taoism.

I want to use this to get a glimpse of the secrets of martial arts and immortals.

Moreover, except for the celestial beings from Beirong and Xiluo, even the celestial beings in Dagan territory have been hovering around the Mirror Lake Manor.

If it weren't for the fear of attacking the powerful of the imperial court, and the obstruction of the immortal formation outside the Jinghu Manor, I am afraid they would have rushed through the barrier and entered the Jinghu Manor to fight Chen Qi.

As more and more heavenly and human powerhouses gathered, even the Daqian court felt tremendous pressure.

Therefore, both Prime Minister Liu Luo and other civil and military officials wanted to persuade Qian Emperor Yang Pan to leave early.

However, these suggestions were rejected by Yang Pan.

On this day, after Qian Emperor Yang Pan discussed state affairs with Dagan monarchs and ministers, the officials headed by Liu Luo once again persuaded him:

"Your Majesty, according to the history of Jinyi, Tianlun Fawang, the Beirong National Master, and Dugujian, the sword master of Xiluo, have entered Yinchuan County, and they will arrive in Shaoyang County in a day or two. The old minister implores Your Majesty to temporarily move to the city."

Outside the Mirror Lake Manor, it is by no means an important military location, and at this time, outside the Mirror Lake Manor, it is unknown how many people from the world are hiding and watching.

Among them, there may be those bold and rebellious officials and thieves lurking.

Once Beirong and Xiluo's Qiang arrived, they would do the act of assassinating the king.

For Qian Emperor Yang Pan, it was definitely a very troublesome and dangerous thing.

It's not that the strong men of the Dagan court are not as good as Bei Rong and Xi Luo, but that Emperor Qian can't bring all the heavenly and human powerhouses of the Dagan court with him when he travels, right?

In addition, the Beirong and Xiluo powerhouses who came to Shaoyang this time are all top celestial powerhouses who once ruled the world.

If they attack together, the imperial army outside Jinghu Manor may not be able to stop them alone.

The most important thing is that Jinghu Manor is adjacent to Jinghu Lake, and the terrain is too complicated. When the Daqian court blocked Jinghu Manor, it was difficult to cover everything, and it was even more difficult to guard against the lurking and attacking of heavenly, human and warriors.

That's why Liu Luo and others suggested that Emperor Qian Yang Pan temporarily move to Shaoyang County.

Although Shaoyang County is not a big city, it is much easier for the imperial army to blockade a single Shaoyang County than to blockade the entire Mirror Lake and the forests around it.

Emperor Qian was not a self-willed person either. After hearing Prime Minister Liu Luo's words, he couldn't help frowning, thinking about the pros and cons of this move.