The summer wind is coming, and another summer has arrived. Zheng Lang said: "Brother Yaofu and Brother Mao have gone around a lot of circles. [Website.baoliny.]"

It refers to his change in his Confucian views. He used to deliberately search for the truth. What is the truth in fact? The real truth is to govern the country and safeguard the people. Not only should we extend a lot of knowledge about doing things and being a human being from Confucianism, but we should also extend the virtue to transform the world. Zheng Lang used to pay too much attention to the former and ignored the latter. Although the latter is empty, it is the fundamental point. Without a good moral atmosphere, what is the use of no matter how rich the country is?

Therefore, he expressed his feelings for Shao Yong and Zhou Dunyi. The Master repeatedly talked about Dehua. He had studied Confucian classics since he was ten years old, as if he had not seen it. He had to go back to Zhengzhou and stayed in seclusion for two years before he realized it.

I can't say that, I've been thinking about it all the time, but because I didn't think so deeply about government affairs, the three strategies he said to Zhao Xu's governance of the country were close to what he realized now.

When his ideas and concepts change, all his Confucianism will change accordingly. It was too practical before. To put it simply, it was impossible for Lei Feng to do so many good people and good things? Then analyze them one by one. This is a misunderstanding. Whether Lei Feng did those good things has nothing to do with Lei Feng. It can be Zhang Feng or Li Feng, and what he wants is that kind of spirit, not Lei Feng.

This is a metaphor. It is not so simple to use Confucianism. All Confucianism focuses on shifting from calm rationality to sentiment, focusing on analyzing various interests and the true connection between Confucianism and reality, and also focusing on the virtue transformation mentioned by the Master. It was mentioned before, but it is not as important as the current status.

"Mr. Zheng, it's not easy." Shao Yong said.

"The Zuo Zhuan said that when a gentleman is in the way of a gentleman, how can he interpret the etiquette?"

All the five people thought deeply, and it was definitely not a joke. What Zheng Lang did was undoubtedly to create peace for all generations, at least to establish the rules of governing the world for future rulers. It also concerns etiquette. Who dares to answer casually?

Dacheng said boldly: "The etiquette here refers to the scriptures of Duke Zhou."

"Can you refer to it as some very specific rules and regulations?"

"I'm afraid this won't work," Zhang Zai replied.

"So can it be a system?" Without the word "Dict" and the meaning is "The Legend of the Condor Heroes"?

"Mencius said that benevolence is the truth of serving parents, righteousness is the truth of follower brothers. The truth of wisdom is the truth of knowing that the two are gone, the truth of etiquette is the truth of etiquette, and the truth of etiquette is the two. Here etiquette is only the principle of benevolence and righteousness. It is more like the doctrine of meanness..." Xiao Cheng said hesitantly.

According to Zheng Lang's theory, anything has two sides, and benevolence has righteousness. There is yin and yang. In fact, it is impossible to have absolute benevolence or righteousness. There is also a three-point between yin and yang. The three-point is the real thing. The doctrine of the mean is not equal to the three-point. The doctrine of the mean is an objective existence. The doctrine of the mean is the method of doing things. The three-point is the basis for the doctrine of the mean, and the doctrine of the mean is the actual manifestation of the three-point. This sentence by Mencius undoubtedly replaced the responsibility of the doctrine of the mean. Therefore, Xiao Cheng had doubts.

The idea of ​​education in the big and small process is to cultivate saints. "The aspiration of the sage is to calm the elderly, and the friends believe it, and the fewer care about it." The sage takes heaven and earth as the heart, "all the connotations are carried out, but only the treatment is done with the truth." In terms of educational content, it advocates the foundation of ethics and morality. "Scholars must first know benevolence. The benevolent are kind and kind as things, righteousness, wisdom, and faith. They are all benevolent."

They wanted to cultivate a saint, but where did they find this saint? Zheng Lang's actions were getting closer and closer to the saint in their hearts. However, Zheng Lang's Confucianism in the past made them quite dislike. As Zheng Lang returned to the origin of the Master and attached importance to moralization, the big and small journey became more and more happy.

Therefore, when Zheng Lang practiced Confucianism again, the two were very cautious.

Zheng Lang frowned and replied: "A gentleman is benevolence and righteousness, and then benevolence, and then righteousness is practiced with etiquette. Then righteousness is made. The ritual is reversed and the original is the end. Then ritual is ritual. All three are in line with each other, and then the Tao is the way."

This is what Xunzi said.

Fortunately, Mencius had not yet become a saint at this time, and Xunzi's status was not much worse than Mencius, and it can also be used as a basis for Confucianism. Here, righteousness is to control benevolence, which is very consistent with what Zheng Lang said about benevolence and righteousness. As Zheng Lang cultivated benevolence and righteousness several times, more people have recognized this oppositional mutuality. Moreover, Zheng Lang further improved benevolence and righteousness. Benevolence cannot be said to be good, and righteousness cannot be said to be bad. It is just a manifestation of the opposition and righteousness, which is easier for everyone to accept. Otherwise, the radical righteousness and righteousness are punishment, which is ultimately incredible and difficult to accept.

The former has no contradiction, while the latter has contradiction. Etiquette is the principle of righteousness. With this principle, righteousness can be achieved. The etiquette here is obviously different from the etiquette mentioned by Mencius. All of them are pondering. It is not surprising that Mencius had the thoughts of Mencius and Xunzi had the thoughts of Xunzi. They were thinking about the desirability of the two statements.

Mencius' etiquette is the principle of benevolence and righteousness, which only serves as a qualitative effect. Xunzi's etiquette is only the principle of righteousness, but it is infinitely elevated. Only with etiquette can there be righteousness, and only with righteousness can there be benevolence. But if you think about it carefully, you have the meaning of the system mentioned by Zheng Lang.

But it is not that simple. Zheng Lang wrote about benevolence and righteousness, because although benevolence and righteousness are important, it can be very important. In Yiyu, there are different etiquettes. In the Great Sutra, there are three books, rituals and rituals. As for the meanings written by others, there are countless?

The five people thought carefully about what this ritual was. In the several great scriptures, they did not seem to explain clearly. They only wrote about how to do each situation, such as the words and deeds of the king, the words and deeds of the ministers, and how to ask about the mediocrity. Some were written by the Master, and some were cultivated by later generations. This should not be questioned under the trend of ancient qualities, such as the mediocrity. Thinking of this, Zhang Zai said: "Etiquette guides its ambition with the Tao, joy guides its voice, politics controls the same actions, and punishment prevents its traitors."

The etiquette here is a kind of prevention and influence, and also a kind of norm for words and deeds.

Most people cannot explain etiquette clearly, thinking that etiquette is a gift for treating guests and giving gifts. This etiquette is actually not a Confucian etiquette, but is just a ceremony of manners and etiquette, that is, etiquette, not etiquette.

Or half a jar of jealousy, rituals are a kind of preaching and tedious ritual. If this is the case, wouldn’t Confucius pay so much attention to this ritual? With preaching and tedious rituals, can the war in the Spring and Autumn Period be calmed down and the royal family respects it?

If you are a little deeper, you will think that etiquette is the Three Bonds and Five Constant Virtues, but this is only part of etiquette.

If you click another point, you will say what Zhang Zai said. Although the three rituals do not interpret the rituals separately in detail in a huge and detailed manner, they write about a standard of preventing the situation, influencing the people, and speaking and deeds.

Zhang Zai is not picky about Zheng Lang. This is a discussion. Even Zhang Zai cannot convince him. Besides, people in the world don’t mention Mencius and Xunzi, they were great scholars of the descendants of the Master. Moreover, the two people’s statements are almost inconsistent. Everyone has their own ideas, so there cannot be such a big error. It proves that the two people’s statements must be wrong. Therefore, choose a passage from the Book of Rites and Music, which is the article that is most likely to be written by the Master.

Zheng Lang continued to ponder. In fact, many of his ideas were basically mature. However, this time, he practiced Confucianism, which was published in newspapers for people all over the world. Therefore, he was very cautious. He said: "The Master still had many articles in his life before he could practice them. He died. Confucianism had not been truly perfected, so it was very messy and there were some contradictory points. Therefore, Mencius and Xunxun further interpreted the meaning of the Master's Sutra. "The Literature" will not be discussed for the time being. I will only talk about the rituals written by the Master. Many places were written for sacrifices, funerals, crown rites, rural drinking rites, archery rites, betrothal gifts, and some chapters wrote about the ways of getting along with family members. What does the royal system and etiquette fortune write about? These two chapters mostly describe Confucian conception of the state and social system. The way of Tao is to be the public, choose the virtuous and capable, and be faithful and harmonious. Therefore, friends do not only care about their relatives, not only their sons, but also their sons, so that the elderly can have something to live, the young can have something to use, the young can have something to be good, and the widows have something to be good for them. Men have a share and women have a return. Goods hate them and abandon them on the ground, and they do not have to hide them in themselves. Power hates them and do not have to be for themselves... This is called great harmony. A good system is not only aimed at the country, but also for every small family. Only when the small family is good can they better repay the country. Therefore, if they are poor, they will be good for themselves, and if they are rich, they will be good for the world."

This sentence will be used by the charity club, Xiao Cheng murmured: "Is it really a system?"

If we talk about the Book of Rites in this way, it will make sense. This is a more reasonable system. A system not only consists of the relationship between the monarch and the state, but also the moral and behavioral principles of thousands of small families. The country is prosperous and the family is harmonious and stable, which constitutes the true harmony and harmony. It is also more in line with what Zheng Lang said about the complex world view.

"I think so, firstly, the Master is a guide to the passerby. It was so difficult to create Confucianism from nothing to something. But Pangu did not have the ability to create all things. It was too difficult. The Master was the same, so he pursued the way of harmony in the world throughout his life, but he didn't have time to improve it. In fact, there is no need to do much. Just give the Master another twenty years, it is possible that these sutras will be perfected one by one. Etiquette is very detailed, but it is not coherent to explain it. Benevolence is said too much, but it is far from etiquette, which makes Dong Zhongshu misunderstand, taking benevolence as words, people, and righteousness as words, and I. The law of benevolence is to love others, not love me, and the law of righteousness is to love me, not love me."

Several people smiled slightly. Zheng Lang talked a lot about his new benevolence and righteousness, that is, self-ism and altruism, which can be said to be kind and righteousness, but it cannot represent true benevolence and righteousness at all. Not only Zheng Lang questioned, none of the five recognized Dong Zhongshu's kind of benevolence and righteousness.

Benevolence means altruism, and righteousness means self?

Can't get it.

Zheng Lang also said: "In addition, some people believe that benevolence is the foundation of righteousness, and righteousness is the act of benevolence, which is also a one-sided explanation. However, etiquette is simple, because the Master's Book of Rites is hundreds of thousands of words, which is enough to provide future generations with space for thinking."

"So is etiquette a kind of mean?" Dacheng asked.

"Why do you say that?" Shao Yong.

"The Master said, ritual is ritual, and ritual is the rule of the middle."

After Da Cheng finished speaking, the five people were all thinking, which seemed to be very bad. Looking at all the signs, they did not consider others, including Mencius and Xunzi. At least the Master's etiquette is very close to the system that Zheng Lang mentioned. But if etiquette is a system, wouldn't it overturn all the etiquette you think in your heart?

"This governance is the governance of the doctrine of the mean, that is, the reference and legal principles of the mean, but it cannot represent the whole of etiquette. Etiquette is etiquette, and the doctrine of the mean is the doctrine of the mean. The two have their connections and are completely different. This is the Confucian way, whether it is etiquette, benevolence, righteousness or the doctrine of the mean, there will be connections. If you want to be harmonious, you must keep it with etiquette and use the doctrine of the mean to harmonize. For example, it is impossible to be between the rich and the rich. Therefore, it is poor but not to agree, and rich and noble.

If you are not arrogant, poor and humble, the rich are more arrogant and arrogant, and the rich are more arrogant and arrogant, and the poor are more humble. The two will become more and more different, and in the end it will be Zhang Jiao Huang Chao's affairs. Therefore, if you want to be poor, you are not arrogant, and you are not arrogant is a kind of governance. It is also a kind of etiquette. The Master said that the king and ministers, father and son, but he also said that the king should be kind, the ministers should be loyal, the father should be kind, the son should be filial, and the brother should be friendly. The younger brother should be respectful, and maintain a delicate balance so that each can serve his duties, which is also a kind of governance."

"Etiquette is benevolence and righteousness and the entire social governance. It must also be in the same way as it is not to go to extremes. This is called the flow of etiquette. It can also be said that it is the doctrine of mean, but etiquette is the system. It is biased towards a result, the doctrine of mean is a way, and the attitude is still different."

"Duke Zheng said that etiquette and mean coexist?" Xiao Cheng asked.

"It cannot be considered that yin and yang are definitely related to each other, but this world is not only black and white, but also red, orange, yellow, green, blue, blue and purple. If you subdivided it, just the color can be divided into thousands or tens of thousands. Can you absolutely say that red and green are relative to each other? In fact, many things have relative to each other. The mean tends to be attitude and all standards. It has a clear side and a chaotic side. It is hard to say who it is relative to each other. If rituals and what relative to each other is not mean, it is not music, but ritual!" Zheng Lang said. Later, many people often put rituals and music together when writing Confucian scriptures. This is definitely not better to discuss the scientific dialectical view of Confucianism.

"Etiquette and etiquette are one of content, one of form, one of essence, and one of phenomenon. They can be said to be a pair of mutually reborn sides, but I can't see any opposite side of them," Xiao Cheng continued.

"There is, the music scriptures say that etiquette uses the Tao to guide its ambition. Music uses the music to harmonize its sound. Politics is a practice and punishment to prevent its treason. Politics is not a system. Only politics can be implemented. For example, the governance of etiquette is the norm and method of execution, not the process of execution. The execution process of the system is politics. Punishment is used to restrain the people from obeying politics, but politics itself is for the execution of the system, so it is based on etiquette and benevolence. Political and punishment are relatively mutually reunited things. Look at the previous one, etiquette uses the Tao to guide its ambition and joy to harmonize its sound. Because it comes from the music scriptures, this kind of music is actually ritual. The ultimate goal of etiquette is for the harmony of the world, but can the world achieve the harmony of the masters? "

All of them were confused.

The reason for practicing Confucianism is to hope to bring peace to all ages. But asking yourself is too difficult to achieve.

"There is also the doctrine of the mean. To put it simply, it is just a point that cuts time and draws it from a three-dimensional line. The doctrine of the mean is to find the best intermediary point on this straight line. But who can find this point? It can only be said that working hard in theory can make your point very close to this intermediary point. In fact, it is impossible to find it. For example, the great rule of the late emperor has never been seen in the ages. We must not say that good is good. Maybe we cannot say that our dynasty has reached great harmony in the hands of the late emperor?"

"Therefore, etiquette emphasizes results, and there can be a virtual side. etiquette emphasizes expression, and there can be a real side. etiquette is a long process, but etiquette is only a line in this process. etiquette is not only music, but also dance, manners, and communication procedures. Benevolence is the basis of benevolence and righteousness, etiquette is the basis of benevolence and righteousness, etiquette is the origin of benevolence and righteousness, and etiquette is the origin of benevolence and righteousness, and etiquette is the origin of benevolence and righteousness, and etiquette is the origin of benevolence and righteousness, and etiquette is the origin of benevolence and righteousness, and etiquette is the origin of benevolence and righteousness. Politics is only the process of execution of etiquette, so it must comply with the laws of etiquette. Reflection is the main focus, punishment is the main focus, morality is the main focus, and majesty is the supplement. Peace is the main focus, war is the main focus, and force is the main focus. The main focus is the rule of etiquette is the main focus, and the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus, and there is no monarch, minister, loyal father, kind son, filial brother, and respect, and the main focus is the main focus, and the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus is the main focus

In theory, it is very close to Confucianism among people today.

However, Zheng Lang attached more importance to the relationship between opposition and mutual generation. For example, he repeatedly comforted Xixia, gave money, goods and status, and invaded repeatedly. What should he do? He had to fight. War still couldn't do, so he had to destroy it.

With this etiquette and this etiquette, there is a true use of hardness, softness, ignorance, grace and power. 6 Isn’t it the kind of Mohist style of benevolence and righteousness that used to be the Mohist style?

Of course, with this etiquette and etiquette, Zheng Lang cultivated the etiquette and a general outline was also released.

Zhou Dunyi said: "Let's think about it carefully."

Several people wanted to bring peace to the ages, and these five gentlemen were the first to make the reform of Confucianism in the Song Dynasty. As long as they had an advanced theory that could theoretically achieve peace to the ages, even if they had tampered with some Confucian classics, they would be willing to do so. In fact, they themselves also made some tampering with more or less.

However, it was written by Zheng Lang, which is quite a bit of a joke.

It doesn't matter whether later generations value it or not. Once Zheng Langwen comes out, the world will wait and see. This not only represents Zheng Lang's Confucian attitude, but also represents his way of governing the country.

At this time, the few helpers of Confucianism were far better than those who were young in Taipingzhou. However, there were also troubles. Several people gradually matured their Confucian views and held their own opinions, which was easy to argue. There was also an advantage. The more they distinguished the truth, the clearer they became. This also depends on it. If the induction is not appropriate, the more they distinguished the truth, the more they became confused.

After more than ten days of talking, Zheng Lang finally started writing.

Just a courtesy is a system, and this topic attracted the attention of the world, which once led to the sales of the Gyeonggi Evening News reaching nearly 200,000 copies, which was undoubtedly a miracle in this era. More than 30,000 copies were sold in a capital city, and almost every scholar was one copy per person.

Zhao Shu also sent a small envoy to buy a few copies in the palace and came back to see them.

But what can I say? Isn’t it good for Zheng Lang to say that the king is kind and loyal? Although he is not as far away as Zhao Zhen, he is not a person like Yang Guang. After reading it, he put down the newspaper, sighed slightly, and then lost his mind for most of the day, and didn’t know what he was thinking.

Only then did Zheng Lang start the charity association.

More than a hundred merchants were summoned, including those in the capital, those in Zhengzhou, those in Mengzhou, those in Caizhou, and those in Luoyang. He did not come forward directly, but the Fan family sent someone to invite them.

After arriving in Zhengzhou, Zheng Lang took out a tablet of the Lord of God, with three small characters underneath, and a large character written on it.

Looking at the word Ren, Zheng Lang didn't speak for most of the time.

A businessman in Zhengzhou said, "Duke Zheng, the late emperor asked you to guard several princesses and this country, and you should not be too sad."

After saying that, he felt a little sad.

"Thank you, everyone, let's sit down," said Zheng Lang. The Zheng family has renovated it, and Zhao Niannu came and built several exquisite houses. But more than a hundred people came and sat together in the living room, and they were still a little crowded.

Everyone took the seat one after another, and Zheng Lang said: "If you are poor, you will be safe, and if you are rich, you will be able to help the world. The eldest princess has the idea of ​​Cheng and the love of the people of the late emperor, so she did something and decided to take out nearly 50% of the income from the workshop every year to help the poor, the elderly and the disaster victims. After hearing the news, some heads of the Fan family and other families wrote to me again, so I invited you to establish this Emperor's Heart Charity Association."

Guo Meimei's affairs made him entangled for a long time until he wanted to re-educate Confucianism and reflect on himself. Many principles suddenly became clear. At this time, he was no longer in charge of the government. If the government was more harmonious than before, then he thought of the Red Cross Society, and he had to admit its role. The intention was good, but why did so many ugly phenomena appear? He said that the Red Cross Society was not greedy or impolite, and he didn't believe it if he beat Zheng Lang to death. But he quickly thought about the problem of it.

Is it difficult? It is really not difficult to avoid these ugly phenomena.
Chapter completed!