In Mandarin, it is also said that in ancient times, the people were not mixed with the spirits, and the people were refreshed and not carried with each other, but were able to be in harmony with the same principles. Their intelligence was more and more profound than the meaning. The holy could be bright and bright, and the brightness could be illuminated, and the cleverness could be heard thoroughly. If this is the case, the gods would be called the wise and the woman was called the witch.

Only when a person reaches a certain level of intelligence and intelligence can he be qualified to be a witch. A saint is actually not as good as a witch and a witch!

Zheng Lang cultivated saints and wisdom, just like Mencius and Xunxun's purpose, downgraded the saints. As long as he had good qualifications, good morals and good deeds, and had a loyal and loving heart, he could become a saint.

But it is quite obscure. Although the Song Dynasty has free speech, only the emperor and a few ancient sages can be called saints. If you throw it out directly, it will inevitably cause some controversy.

Having written this, I temporarily put aside the saints and write about wisdom. The earliest wisdom was knowledge. Fan Chi asked the Master what kind of benevolence is. He answered that he loved others. What is knowledge (this is wisdom, not knowledge), and answered that he knew people. The key point of wisdom here is to know people.

It is also said that everyone knows me, and drives me to the traps of protecting me, but no one knows me, but everyone says I know, and chooses the mean but cannot be guarded by the month. The wisdom here has become a service tool for the mean.

So wisdom developed again and came to Mencius. The word "Sun" is added, "Sun, Sun, and Light". It is not enough to be smart and know people, but to be clear about virtue, the way to university is to be clear about virtue, so later wisdom is derived, but not knowledge, to make a difference.

Therefore, it is also said that benevolence is the reality of serving parents, righteousness is the reality of brothers, wisdom is the reality of knowledge, and it is not the same as knowing that the two are not removed. The essence of wisdom is to adhere to benevolence and righteousness.

Repeated discernment makes this wisdom more confused.

Mozi said that knowledge is material and knowledge, so it is known, and there is no need to know. If you know, know, contact, know. You know it because you know things and look at them. If you see them, the knowledge here is wisdom, which is seen with your eyes, so as to distinguish it from the sage's ears.

In fact, the earliest saints and wisdom are almost the same as loyalty and forgiveness. They summarize eight words, namely profound and intelligent, and are widely used to be virtuous. Just like a teacher who wrote a comment to elementary school students, both good character and academic performance are saints or wisdom.

But the current sage wisdom is definitely not the ancient sage wisdom.

The two cannot be the same. What is the difference? The Book of Da Dai said in the Book of Rites, wisdom is the beginning of saints. Saints are the seeds of saints, and saints are the fruits of wisdom.

Still not clear, the silk book also gave the destruction of the Tao, which was called unwise, and the wise man was called unwise. He heard the way of a gentleman but did not know the way of a gentleman, which was called unsaint, and he saw the wise man but did not know other virtues. It was called unwise and connected the sage with a gentleman, and wisdom with a wise man?

But I still don’t know, so I came out another passage, hearing the way of a gentleman is smart, and knowing it when I hear it, it is a saint, and the saint knows the way of heaven... Seeing the wise man is bright, and knowing it when I see it is wisdom. The saint here is to know the way of heaven, and wisdom is to know the way of man.

The way of heaven is far greater than that of human beings. Even if humans are extinct, the sky will still operate, but it has its heart. If you can master the mystery of the movement of heaven and earth and follow the time of heaven, you can achieve the theoretical "rule through inaction". This is the saint.

To put it more fundamentally, adapting to local conditions when governing prefectures and counties is a kind of governance of human affairs according to the way of heaven. For example, studying physics, that is, science, is a kind of knowledge of heaven. Of course, it is too vast, and Zheng Lang just took a small snowflake from the snowy land.

The wise are not the case. They are only bound by human nature. Therefore, they act with actions and can be free from confusion (not confused), and can be regarded as knowing what is valuable and what is beneficial.

Therefore, sometimes they often become confused and become evil, evil, and weird.

For example, Master, Meng Mu's three moves can be forgiven. Children's hearts and natures are immature and influenced by their eyes and must move three times and have a good learning environment. But adults, benevolence is beautiful in their inner world, and they do not choose to be kind, so how can they know (wisdom). This is what the Master said.

What is the Confucianism of the Master? Benevolence is the basis. Love and educate people to be virtuous. If the neighbors are not good, and those who are afraid of being close to Mo, they will have such a big prejudice. How can we educate people to be virtuous? Even Buddhists who emphasize emptiness and birth know that they can become Buddhas by entering hell with their bodies and clearing hell. If a saint even chooses a place for benevolence, he is also called a saint saint saint saint?

But was the Master wrong? Not wrong, why should I be a neighbor with a bad person if I have a choice? So what is wrong? It was because the saint and wisdom were too high at the beginning, which led to countless statements of Confucian scholars in later generations. This saint became more and more magical, and his wisdom became more and more demonic. Each statement caused countless differences and controversies.

Zheng Lang summarized Sheng and Zhi, and the same point was that he was profound and intelligent, and was virtuous.

What is the difference? Not to mention the way of heaven, who can fully understand all the ways of movement of the universe? Don’t talk about Master, Sakyamuni in the myth can’t do it. Not to mention this falsehood, the so-called saint means that intelligence and virtue are at its extreme, and wisdom means that he masters some clever knowledge and possesses some morality.

The saint here is an ultimate goal. Just like Zheng Lang said, although it is lofty, a few people can achieve it through hard work, such as Fan Zhongyan's loyalty, such as the Master's saint. If it cannot be achieved, there is no need to be promoted.

In fact, the Master also felt this point, and Mencius and Xunzi explained it more clearly. The way of preaching is something that everyone can do, and what does it do if they cannot do?

Or is it like the Mohist lover, or the Buddhist lover who feeds tigers with his body, and his head is broken?

The saint is the goal and ultimate place that everyone must strive for, but more people can achieve it. Even if they are not talented, they can also make themselves knowledgeable, knowledgeable, and self-discipline through acquired efforts.

The saints require too much difficulty, but scholars and officials must be a Homo sapiens. Before entering the official career, they should learn all kinds of knowledge, fill their wisdom, and learn how the saints act. After entering the official career, they should also learn how to be a good official, assist the king, and govern the people. But there is one of the most critical prerequisites. They must improve their moral cultivation.

Of course, there are many outrageous words here.

This virtue is very important in the middle and is the core. If there is no corresponding virtue and practice, it will be "small knowledge and intercourse" and eventually master the great wisdom and virtue. The unity of man and nature becomes great wisdom and leisure.

As for the misunderstood that great wisdom is like foolishness and great wisdom is like treacherousness, they are all wrong statements, which are not as accurate as the folk sayings about small cleverness. This small cleverness means that there is no moral cooperation, only knowing how to use some small tricks to use wisdom and numbers, and eventually suffer a great loss. This small cleverness is small cleverness.

But the misunderstandings among the people after Confucianism are not just this aspect.

Then there is the saint.

Xunzi said that sages are judged by oneself, and this measure can be regarded as a measure of transformation or as a measure of governance. Mencius said it more clearly that benevolence is to father and son, righteousness is to rule the king and minister, courtesy is to guests and masters, wisdom is to wise, and saint is to heaven.

Both of these statements are very one-sided, and they can often expose this passage in their own words.

But it doesn't matter. It is precisely because of these two passages that what kind of people have the right to "save" people in the world. What kind of people can be called mastering the way of heaven? There is only one person, the emperor!

Zheng Lang did not intend to deny this statement either.

I dare not say that the emperor is not a saint, but those who are smart and capable and virtuous are considered saints. They are seeking death.

The emperor has the right to be a saint, and people in the world must also recognize this right. However, rights and responsibilities are equal, and you have to pay responsibilities to obtain this right. But the requirements of saints are so difficult that not everyone can achieve. It doesn’t matter if they cannot achieve it, but you must work hard to learn and improve your moral integrity. When your knowledge reaches a certain level, your methods of handling things are so high that they are faintly approaching the way of heaven, and your moral integrity has reached a certain level. Then, as Confucianism says, you can change from a mortal to a saint, from a saint to a great wisdom, and eventually become a saint, Yao, Shun, Yu Tang!

Xunzi said that the monarch is inaction and all officials have the ability. The so-called monarch is laborious and the need to stop trying to make others. This inaction is not a real inaction. How to make all officials have the ability to do it requires superb wisdom. This is action, but it seems to be inaction.

There is a vivid example. The late emperor Renzong seemed to be very close to the realm of a saint who was inaction and officials who were proactive. But was the real late emperor who was inaction?

It is not the highest and superior realm. If the wisdom and virtue of the king reach a certain level, not only will the officials be successful but the people are influenced by the people, then the "Great Harmony" world in the Confucian ideal can be realized.

If you want to cooperate with the status and responsibilities of a saint, it is not only about internal self-requirement, but also external constraints.

Here, Zheng Lang deliberately mentioned the two, Zhao Kuangyin brothers, that is, to use ministers to restrain the emperor’s power, to let the emperor reflect on himself and march towards the saints, there will be countless benevolent emperors in the Song Dynasty, and the country will remain stable for a long time, and the people will not suffer the pain of war that will be divided into time. The country is stable and people live and work in peace.

In fact, he was still selfish, so Zheng Lang would not say this during the Zhao Zhen Dynasty.

It’s not Zheng Lang’s rebellion, but whether Zhao Shu dares to refute what the two “ancestors” of Song Taizong and Song Taizu did!

Or to put it in another paragraph, the king is kind and the minister is loyal and the father is kind and the son is filial!

The sage wisdom perfected Russ! This is the idea of ​​almost all scholars after the article was published.

There are many things in Confucianism, but after writing this, the main theories in Confucianism have been almost completely improved. A little tampered with them. As for the pedantic and poor Confucianism since the Western Han Dynasty, Zheng Lang didn't care at all. That was not what the sage said, what does it have to do with me?

Compared with the Master Confucianism, it is also more practical and slightly radical.

But more than 90% of them are from the Master's lineage, and to achieve this, they almost block some major loopholes in Confucianism with their own contradictions, and the context is clear, and they are no longer like before.

But there is one thing that many people have not paid attention to. Zheng Lang said an important sentence: put what he has learned into practice. Since the practice of etiquette is so meticulous, etiquette is the system. Why hasn’t we talked about the current system?

That's it. Dozens of articles were sorted out and viewed from time to time, which also caused a sensation in the entire Song Dynasty. Even Yelu Hongji sent spies to sneak into the Song Dynasty and brought them to him to watch after purchasing the newspaper.

At this point, Zheng Lang could not go to the altar, but he was very close to the altar.

When Shengzhi comes out, Zhao Shu and Han Qi are very sad.

So what about the emperor? The saints also have to restrain themselves. If the two ancestors of the Song Dynasty are still saying this, can they not listen? So they all gave advice. As for Han Qi, I don’t know how many people were stepping on them and how many were squirting.

Gao Taotao saw that this would not work. Zheng Lang and Wu Niang went away. It was hot and he was seriously ill. No matter how many good doctors Zheng Lang invited or carefully served, Wu Niang did not survive May and was gone. Gao Taotao asked Zhao Shu to give a reward for Haosheng, but asked the envoy Deng Baoji to secretly ask: "Duke Zheng, are you trying to deliberately make things difficult for the official family?"
Chapter completed!