Chapter 16 Ziwei (Part 2)

Under the whale oil ice lamp, the second-hand figure looks particularly dazzling.

Lu Peng was unwilling to accomplish things because of his son-in-law, so why did he be named after his granddaughter? Before he became old, he always hoped that he could do something and leave some traces to let future generations mention the three words Lu Lu Zeng. It was not the "two ministers who were invincible on paper and were at a loss as soon as he went to the battlefield.

An old saying goes, "A man has three establishments, the Supreme One establishes virtue, the second is to establish merits, and the second is to establish words. Even if he does not abandon it for a long time, this is called the three immortals and establishes virtue. Lu Lu once knew that he had no need to think about it. Confucianism emphasizes "loyalty", but he first "handed the enemy with his own actions but could not reflect on himself", and then "feared in fear of death". No matter how he painted it, he would not become tall.

Making meritorious service may not be a good thing for the Lu family. At present, the power of the Lu family is huge enough in the court and in the army, so huge that the foundation is no longer supported. If you try to obtain more, it will be easy to turn things off.

So the only choice is Li Yan. Although it is not an easy task, it is the most convenient to start working now.

This move neither threatens Zhu Chongjiu's growing authority, nor allows the descendants of the Lu family to enjoy the legacy forever. It is also the easiest to shine when Zhu Chongjiu's "Declaration of Equality" is attacked by Confucian scholars.

Lu Lu, who had been immersed in the Four Books and Five Classics for a lifetime, once knew very well that Confucianism was the most powerful and weakest. It was said that it was powerful because among the hundreds of schools of thought, he was still immortal for more than 1,800 years, and every few hundred years a great sage came out to push it forward a big step forward.

It is said that it is weak because the handle of the knife has never been in the hands of Confucian scholars since history. They must rely on those who hold the knife to show what they have learned in their hearts. From the King of Qin to Xu Heng of the Mongol Yuan, this is the case. Although according to the most violent view of Huaiyang at present, Wang and Xu and others should be listed by Qin Hui, as famous scholars, Lu Lu Zeng understood Wang and Xu's choice at that time.

They have no ability or courage to collide with the superiors. Whether for personal glory and wealth or the entire Confucian tradition, they dare not collide. Although "Mencius" clearly states, "I will go even if I have thousands of people." But no one can bear the result of this collision.

Burning books and burying scholars is just four words in history books. For the entire Confucian scholar, it is a nightmare that can never be escaped. Therefore, whenever the dynasty changes or even foreign races take over, among the Confucian scholars, although the number of people who choose to be martyrs of the country will be carried on the chariot, in the end, a group of people will definitely stand up and take the initiative to accept the food given by the new court, even if they scolded the other party as a fishy "barbarian" with a fishy body.

It’s not that they are shameless, but that they must survive and must continue. Only by compromising with the knife holder can they enter the world. Only by making changes according to the requirements of the knife holder can they pass on the unique skills of the past saints and find opportunities to carry forward them again.

Now, it is time for Confucianism to make choices and changes. Lu Lu once admired those who were truly prepared for martyrs, but at the same time he was convinced that as long as Zhu Chongjiu could unify the world, the result of this collision would inevitably be the Confucians themselves. After surrender, the Confucians would have a very small situation in a short period of time. Therefore, it would be better to take the initiative to seek change and actively adapt from now on.

"Stand up your mind for the heaven and earth, establish your destiny for the people, inherit your unique knowledge for the past sages, and bring peace to the ages." Zhang Hengqu said this sentence in a loud and profound way, but Zhang Hengqu had no chance to achieve his goal throughout his life. Now, this opportunity is within reach of the Lu family. Let me ask, why don't the Lu family's father and son firmly grasp it?

After the chaos, there was a great rule. Judging from the fact that Xu Su of Huaiyang and Huaiyang is becoming increasingly prosperous, if Zhu Chongjiu won the world in the future, he would not dare to say that he would be able to establish a peaceful and prosperous era. At least during his reign, people's livelihood would not be much worse than the Zhenguan governance. The way of equality itself has already focused on the people's livelihood, so the new Confucian scholars who took equality as the cornerstone naturally could establish a life for the people. As for the unique skills of establishing a mind for the heaven and earth and continuing the past saints, there are many more things to pay attention to here. Although the saints and sub-saints emphasized etiquette, they paid more attention to benevolence and recognized that "everyone can be Yao and Shun". After Xun Sheng and Dong Sheng, etiquette gradually became more popular among benevolence.

The second-rate master is well-educated, so when he wants to deduce any conclusion from the words of ancient sages and wise men, he can easily find a support point from the accumulation of past knowledge. The second-rate master is also deeply aware of the wonders of power struggle and academic struggle. Therefore, when he wants to achieve a certain goal, his plan must be accurate and clear.

That night, the father and son talked about the rooster crowing, and then dragged their tired bodies to sleep. Both father and son had a premonition that this matter required absolute preparation. What they were about to do openly or secretly was likely to cause an unprecedented storm in the Scholars. But when the storm really came, the father and son suddenly realized that their trigger was more than just a storm, but it was clear that the sky collapsed and the earth broke.

The wind of rock slashes starts from the end of Pingshu.

Shortly after the Huaiyang General Administration announced the establishment of an observatory on Zijin Mountain, in the "Justice of Spring and Autumn", which has a very influential "Justice of the Spring and Autumn Period", suddenly published a short article titled "Original Li" in the most inconspicuous sixth page corner. The total total is only seven or eight hundred words. In the beginning, Zhu Zi's famous sayings were quoted in large sections, "Because the people born from heaven are born, all of them are benevolence, righteousness, propriety and wisdom. However, their temperaments may not be consistent, so they cannot all be able to know the whole and complete their nature. Once those who are smart, wise and intelligent, and complete their nature come from it, the heaven will order them to be a monarch of billions of magnitudes, so that they can govern and teach them to restore their nature. This is why Fuxi, Shennong, Huangdi, Yao, and Shun inherited the heaven and established the ultimate, and the position of Situ and the official of Dianle and Yue was established."

At first glance, this is undoubtedly another sharp arrow shot at Zhu Tuhu and his "Declaration of Equality". However, the second half of this article quietly turned a little bit, and went from "The Preface to the Preface of the Great Chapter and Sentences" to "The Doctrine of the Mean". Similarly, it quoted Zhu Zi's original words in a long paragraph, "So, gentlemen must judge things according to their own similarities. Each of them will score the main points, so that the upper and lower sides will be in a straight and straight manner, and the world will be peaceful."

These two paragraphs seem to be incompatible, but then the article begins to question: Why does Zhu Zi's second half seem to be inconsistent with each other? What was said before is that there are great differences between people, so each must perform its own duties and follow its order. Why do the next part have to be in line with the top and bottom?

Could it be that Zhu Zi had long believed that in addition to order, there is equality between people, and what is the relationship between order and equality?

If the two cannot be together with each other, why did the saint say in person, "Is it forgiven! Do not do to others what you do not want others to do to you?" The saint also made a loud voice, "Everyone can be Shun and Yao."

At the end of the article, the author tentatively asked questions. Etiquette is a skill, and benevolent is the way. The way of etiquette is to make the great way possible. If the great way cannot be done, then abandon etiquette and seek the way, is it okay?
Chapter completed!