After the crossing south, the Song court's demand for talents underwent fundamental changes. Civil officials gave way to military generals, and the generals and ministers galloping on the battlefield of the Anti-Jin were all northerners. After crossing the river, generals and generals and ministers were from Suide, and soldiers of Quduan Zhenrong; soldiers of Wu Jie, Wu Lin, Guo Hao, Deshun; soldiers of Zhang Jun, Liu Qi, from Qinzhou; Yang Weizhong, Li Xianzhong, from Huanzhou; people from Wang Yuanjiezhou, all from northwest. soldiers of Liu Guangshibao, soldiers of Yang Cunzhong, from Daizhou, Zhao Mi, from Taiyuan, Yue Fei, and Xiangzhou, and all from Wang Yan, and all from northerners.

However, as time continues, northerners have been stationed in the south for a long time, and the birth of the next generation, the phenomenon of discrimination between the north and the south has been greatly alleviated. In the later period, it is difficult to distinguish between the north and the south. However, this does not mean that discrimination has disappeared, and new contradictions and oppositions have emerged again. When Jiangnan fell, he moved to Qiongzhou, with the largest number of officials in Jiangsu and Zhejiang.

Then when they returned to Lin'an, the Jiangsu and Zhejiang people occupied most of the court, such as Wen Tianxiang, Yingjieyan, Ma Tingluan, Wang Yinglin, Jiang Yu, Liu Feng and Chen Renweng brothers, etc., were all from Jiangxi and Zhejiang, which inevitably made people feel that Jiangsu and Zhejiang people controlled the government and excluded scholars from other regions in the officialdom. But this was impossible. Who made you refuse to serve the king at the time?

However, as a modern person, Zhao Bing knew that geographical discrimination not only exists in China, but also in foreign countries, and also exists in modern times. There are great regional contradictions in the unified era, and even greater regional contradictions in the era of division and separatism. Large regional contradictions are also mixed with small regional contradictions. The reasons for regional contradictions or regional discrimination are many aspects, including economic, political, cultural, ethnic and historical reasons.

In terms of economy, before the Tang Dynasty, China had an absolute dominant position in the northern economy. In the Song Dynasty, the northern economy was eventually surpassed by the south, and the center of China's economy was difficult to move. From then on, the southern economy became the lifeline of the country, and the quality of the southern economy was directly related to the direction of the entire country's economy. The southern economy had a large surplus every year, and the economic situation of the northern or remote inland provinces was relatively poor. Under unified centralization, the central government would inevitably make reasonable allocations, which would damage the interests of some southern countries and at the same time, it also grew the inertia of some assisted provinces.

From a political perspective, in the era of great unification in Chinese history, the capital was the north, and there were very few unifications in the south, almost zero. In the era when the northern economy dominated, the northern economy and politics were absolutely strong, and the south had not yet been civilized, so there was naturally no big problem. Since the southern economy surpassed the north and became the national dominance, the south was unwilling to be politically subordinate to the north. Although many of the high-ranking officials and nobles in the central government were southerners, the north was still dominant in the overall structure of the country. On the other hand, although the northern political structure had the advantage, it was difficult for northerners to grasp real power, which in this way the contradiction between the north and the south was intensified.

From a cultural perspective, in history, China's cultural dominance was the north, but the north was a place where wars occurred. The structure of culture has undergone multiple changes. The south was not dominant at the beginning. The main culture was a combination of northerners who went south and local indigenous people. After the Song Dynasty moved south, the northern population moved south and spread across Jiangnan, so the regional cultural differences became increasingly larger. Therefore, Zhao Bing believed that sometimes the differences in many big and small events were actually caused by cultural differences, and this incident was inseparable from this...

The literary style of the Song Dynasty was extremely prosperous, which originated from the Song emperors who were obsessed with literature and advocated academics. Taizu "loved art and literature" and Taizong "be interested in literature and history". "Right-Wen" became a national policy of the Song Dynasty, and it became a natural thing to restore Confucianism, which allowed Confucianism to develop first. The strategy of Right-Wen also allowed scholars to enter the court in large numbers, thus giving birth to the literati class and forming a situation of governing the country with Confucianism.

Zhao Bing was very clear that once a class solidified, a stagnant situation would form, leading to stagnation of social progress and corruption. Only by following the situation and carrying out reforms can social progress be promoted and ill-fated policies be eliminated. Because the Song Dynasty inherited the ills of separatist vassal states at the end of the Tang Dynasty, it could not restore the prosperity of the Han and Tang Dynasties for a long time, the reforms needed to exist in the Song Dynasty. Some knowledgeable people with great vision also realized the necessity of reform and advocated reform.

Before the Song Dynasty, there was the Qingli New Policy, and later the Xining Reform and Ganchun Innovation, but most of them ended in failure. Zhao Bing thought that the reason was, on the surface, because they were attacked by professional bureaucratic groups and failed before they could be fully launched.

The so-called traditional Chinese professional bureaucrats are formed because their promotion mainly depends on the application of the following two major conditions: regular administrative procedures and personalized personnel relations. Needless to say, the mature application of these two conditions must be cultivated for a long time, so the current situation remains unchanged, which constitutes its absolute prerequisite, so that any basic change in the system or personnel is not conducive to the pursuit of personal reputation.

Specifically in the Song Dynasty, vested interest groups were closely linked to the laws of their ancestors, so their admiration for the laws of their ancestors was unprecedented. Because vested interest groups stubbornly resisted reform, the disadvantages of the laws of their ancestors were not only unable to be improved, but were constantly accumulating and amplifying, which eventually led to the formation of accumulated problems in a certain era.

As for the potential reason for the failure of the change, it is the difference in cultural background between the changers and the conservatives. In fact, there is a set of lofty ideals behind each change. Zhang Ziyou said: Establish a mind for the heaven and earth, establish a destiny for the people, carry forward the unique knowledge for the past sages, and bring peace to the ages; these four sentences are what all the Confucian Confucians will reach throughout their lives; Fan Zhongyan sang for the first time "Worry before the world, and after the world is happy", the formal Confucian orthodox spirit of responsibility; Wang Anshi's ancestors' laws cannot be followed, representing the Confucian enterprising spirit.

By the Southern Song Dynasty, Emperor Xiaozong wanted to launch a political reform movement in his later years by relying on the Neo-Confucianism group with Zhu Xi as the spiritual leader. After the transition to the south, Neo-Confucianism flourished. Zhu Zi's studies were often called "Cheng-Zhu Neo-Confucianism" together with Cheng Yi, and his academic spirit was only four words "inner sage and outside king". The fundamental reason why Zhu Zi defeated Buddha and Lao was that he was born in the world and was born in the Confucian spirit of responsibility. Although Zhu Zi was influenced by Zen, his fundamental spirit had not changed, and this spirit of responsibility was more perfectly combined with the inner sage.

As Neo-Confucianism reshaped the traditional hierarchical order, constructed traditional ethical norms, met the needs of rulers, adapted to the requirements of traditional cultural heritage, began to enter the political circle, Neo-Confucianism thus gained unprecedented development space and thus became the official ruling idea. It also allowed the political system to be formatted under the framework of Neo-Confucianism.

However, as Zhao Bing knew, although Neo-Confucianism was recognized by the rulers, it was not without its opposite. The utilitarian school was opposed to the Neo-Confucian school. The characteristic of this school was that it denounced the empty talk of Neo-Confucianism's mind and nature, and studied the practice of prosperity and strength. They vigorously advocated utilitarianism to compete with benevolence and righteousness and expose the inside.

As Zhao Bing knew in his previous life, the study of Yongjia was traced from Wang Kaizu, Ding Changqi, Lin Shi, etc. during the Qingli period of the Northern Song Dynasty. Later, Zhou Xingji, Xu Jingheng and others introduced "Luo Xue" and "Guan Xue" to Wenzhou. During the Southern Song Dynasty, scholars emerged in Yongjia area. Zheng Boxiong, Zheng Bohai, Zheng Boying, Chen Fuliang, Xu Yi and others were famous scholars of the Yongjia School in the early days. When Ye Shi gathered the great achievements of the Yongjia School, they became the representatives of the Zhejiang East School after Lu Zuqian's death and Lu Jiuyuan's "heart learning".

The biggest feature of the Yongjia School is that it is related to Zhu Xi's "Neo-Confucianism" at that time, and Lu Jiuyuan's "Mind Study" talks about the innovation of learning between body, mind, nature and life. They emphasize utilitarianism and focus on merit. They advocate the consistency between profit and righteousness, "to use profit to harmonize righteousness, not to suppress profit", and oppose the empty talk of some Taoists about righteousness; they believe that "the Tao does not leave the instrument", and oppose "to focus on the mind and nature as the sect leader"; they inherit the "outside king" and "to manage the world" in traditional Confucianism, and advocate "integration of learning and Tao, and harmony between people and virtues".

It also discusses the difference between "distinguishing between barbarians and summer" and "distinguishing between righteousness and evil"; it emphasizes people-oriented, adheres to reforming political ills, attaches importance to the study of history and systems, and examines the success and failure of countries in previous dynasties and the rise and fall of rules and regulations; opposes the traditional policy of "focusing on agriculture and suppressing commerce", advocates "communication and benefiting industry, supporting merchants with the strength of the state, and circulating currency", believes that industry and commodity economy should be vigorously developed, and points out the rationality of employment relations and private ownership.

Their theory opposed the empty talk of nature and reason at that time, and boldly criticized the figures that Neo-Confucians admired the most, such as Zengzi, Zisi, Mencius, etc. They determined that the Ten Wings were not written by Confucius, pointing out that Neo-Confucianists combined the ideas of Confucianism, Buddhism, and Taoism to propose the fallacy of the theories such as "Wuji" and "Taiji". Therefore, they were tit-for-tat to the mainstream Neo-Confucianism, and "Neo-Confucianism" was an important theory of the imperial examination at that time, so scholars mostly accepted the influence of science.

Don’t ask Zhao Bing how he knew so much. Now, just go to Jiangsu and Zhejiang regions, especially the world-famous wholesale market, and you can get a lot of it by leaving a little snack. Now his political propositions such as “considering the Mongolian Yuan as a barbarian and launching a war against them is a just war”, “implementing people-oriented, advocating real morality and real politics”, “advocating business and benefiting trade, supporting merchants, issuing paper money”, and “adhering to reform and illicit politics” are very similar to the ideas of the Yongjia School.

In addition, Zhao Bing has always been not very keen on classics and history, and is skeptical about Neo-Confucianism. This inevitably made scholars who adhered to Neo-Confucianism as orthodox thought too much, thinking that he was "bewitched" by the scholars in Jiangsu and Zhejiang, thus rejecting Neo-Confucianism, making them valued, thus cutting off other scholars' path to advancement and suppressing implementation through policy adjustments.
Chapter completed!