Imperial Master of the Ming Dynasty

On Mochou Lake, light snow falls.

In the attic by the lake, four people were sitting around the fire. Jiang Xinghuo got straight to the point: "The reason why I haven't come to see Duke Kong these days is because the affairs of the country are so complicated. When we met by the lake today, I saw the vastness of the lake and the white snow. It also feels like I have escaped from the prison, and when I say something, it is clear that I am here to borrow the name of Duke Kong today."

After Kong Xilu heard this, he understood clearly in his heart. Since he was the most popular person in Weifu and the Beidou of the Confucian Academy, it would only be normal for Jiang Xinghuo to have plans. If he had no plans, it would be unjustifiable.

After all, what the other party exchanged was what he could really use to establish a sect and even leave his name in history.

But after all, Kong Xilu is the head of the Nankong family. Every move must be based on his own thoughts and the whole family. Jiang Xinghuo is the standard-bearer of the reform faction. From a practical point of view, he conflicts with the conservative Cheng-Zhu Neo-Confucianism. .

Therefore, if Jiang Xinghuo makes any particularly excessive demands, Kong Xilu will still weigh them in his heart.

"Ahem."

At this time, Huikong, who had been hiding in the corner, came out. He stretched his hand into his arms and took out a booklet.

"This is Zen Master Huikong from Datianjie Temple. He has always liked to study medical skills and has some unique insights into medical skills."

Gao Xunzhi took a look and saw that this man was so strong that he only wore a monk's robe with one arm exposed in the winter. He then looked at the muscles all over his body. No, the strong muscles visible to the naked eye were developed at the neck joints.

Gao Xunzhi's mind was a little confused at this time, which may have been caused by excessive drinking, but no matter what, it was difficult for him to associate the person in front of him with "proficient in medical skills".

Gao Xunzhi is a good person, but he is not a good drinker. At this time, strange thoughts were flying in his mind, and then he hiccupped and stretched out a hand: "Hiccup, show me."

Jiang Xinghuo looked at Gao Xunzhi and said with a smile, "Is Gao Taichang drunk?"

Gao Xunzhi shook his head and said: "I am not a sage with a pure heart. I drink two glasses of wine occasionally to cheer me up. How can I get drunk?"

Seeing that he would not drop anything into the hot pot, Jiang Xinghuo felt more relieved after Gao Xunzhi's statement, and then handed Gao Xunzhi the pamphlet that Huikong had handed over.

Huikong regained his invisibility.

Gao Xunzhi took the booklet and flipped through it for a moment, his face gradually turned red, and then he raised his head suddenly: "This is you."

Jiang Xinghuo smiled slightly and poured a glass of wine by himself. Unfortunately, these people drank too much, and the wine glasses were not full, so the wine jar was empty. So he raised his head and poured the wine into his throat, and then drank it from the cabinet next to him. He took a jar of fine wine.

Gao Xunzhi looked at the booklet and was stunned. His hands were shaking, and then he slowly stood up, his legs feeling a little weak.

——This thing is too disgusting for him.

He looked at Huikong in the corner and asked word for word: "You mean, the bones and internal organs in the human body are like this?"

"certainly."

Huikong nodded: "The poor monk has done many dissections, and they are all like this."

Gao Xunzhi's lips wriggled for a long time, but in the end he didn't utter a single word, and finally fell back on the chair slumped.

He looked at the booklet in his hand, and for a moment he felt that this thin booklet was quite hot to the touch.

So Gao Xunzhi quickly left it to Cao Duan and Kong Xilu who were sitting on the other side, and started drinking again.

Jiang Xinghuo poured another glass of wine, picked it up, and brought it to Gao Xunzhi: "Come on, Gao Taichang, take a sip to drive away the cold!"

Gao Xuzhi thought to himself: "How can there be any coldness? I'm afraid it's just evil."

He took the drink, but for some reason, when he remembered the scene of human anatomy in the booklet, he immediately lay down beside the table and vomited into the spittoon below. He didn't know if it was stuck or something, but his face turned purple from suppressing it. Jiang Xinghuo patted his back and then came over.

This scene fell in the eyes of the other two people, but they couldn't help but be a little surprised.

Cao Duan took it and put it in the middle of the table with respect, and gave it to Kong Xilu to read. However, after reading it twice, Cao Duan felt a little unbearable.

There is no other reason. Huikong's hand-drawn drawings are so lifelike, and they are also colored.

In ancient times, there were human body meridian diagrams, but this kind of human anatomy diagram definitely does not exist. It is a new thing that no one has ever seen. Moreover, the ancients rarely read medical books. Even if they did, it was purely in text. They learned about meridians and herbal medicines. Very few of these people understand the specific locations of the internal organs and bones, let alone draw the blood vessels.

So at first glance, it looks like a person has been peeled off and placed in front of him in detail. For people of this era, the scale is still too large.

In fact, in Jiang Xinghuo's previous life, it was not until the late Qing Dynasty, that is, the beginning of the 19th century, that missionaries brought relatively complete anatomy to China. As a result, textbooks in the field of anatomy were introduced to China, and they were basically the same as those of Lu Xun later. The hand-drawn human anatomy diagrams are similar, but the Chinese version of anatomy books had to wait until 1851, when the British missionary Hexin and the Chinese Chen Xiutang co-translated and published the anatomy and physiology work "New Treatise on the Whole".

Because of this, it is indeed difficult for this kind of thing to be accepted by people of this era, even for great scholars who have relatively good medical knowledge compared to ordinary people.

"laugh."

Along with a dull sound, Cao Duan also began to lie on the ground and retched. He simply didn't want to think of that scene, and now he felt chills all over just thinking about it.

Jiang Xinghuo, who was sitting outside, stood up and patted his shoulder and said, "I haven't looked back yet."

To the surprise of Cao Duan and Gao Xunzhi, Old Man Kong was the most tolerant of this.

In fact, it's not surprising when you think about it. The things Kong Xilu studied under the microscope every day must be more disgusting than this. He should have been trained a long time ago.

Kong Xilu patiently read through it, then put down the pamphlet and said: "The medical book talks about the location of the internal organs. Although the skeleton is not explained in detail, it is quite different from this. The national teacher is planning to let me use the body to ', No, in the name of 'Tiji' to promote the medicine of this human body?"

In fact, Kong Xilu is not very interested in the composition of bones, blood vessels, and internal organs, because strictly speaking, this belongs to the medical category and is completely different from cells and microorganisms under the microscope. Two different fields.

The reason why Kong Xilu is obsessed with this is because all living objects in the world have cells when placed under a microscope. For Kong Xilu, this is a universal microscopic law, but it is different. The cells in different parts of a living body and a unified living body may be different, but this thing is the same as the principle of "one principle is different" and does not affect anything.

In other words, what Kong Xilu cares about is the method that can truly understand the "reason" of the origin of all things through "objects".

As for what the human body looks like, he doesn't care too much, because Confucianism is responsible for a gentleman seeking his own mind, while medicine is responsible for seeking his own body. Even if it is magnified and he has researched "Tiji", it is of no use and cannot be used universally. He is somewhat uninterested in the origin and principles of all things.

But if it was just this, Kong Xilu was still willing to help. After all, Jiang Xinghuo didn't seem to ask him to do anything. Although this was a bit shocking, in the final analysis, it did not violate any Confucian principles. Confucianism didn't care about this stuff at all.

Of course, Jiang Xinghuo is not just trying to promote human anatomy. If he wants to promote this kind of thing, there is no need to ask Kong Xilu. He is Xiangzhuang's sword dance, aiming at Peigong.

Jiang Xinghuo took out a piece of paper from his sleeve and handed it to Kong Xilu.

Kong Xilu's expression condensed, and he unfolded what seemed to be a paragraph.

"Everything in the world is without reason. However, the reason is not exhausted, that is to say, it is known that it is endless. If the reason can be summarized and supported, then no matter who says it, everyone should believe it. It means that everyone agrees with this idea, and the reason is the same. It's true that we don't differ from the person, but we don't differ from the principle. The relationship between medicine and medicine is very important. If you don't know the location, you don't know the source of the disease. If you don't know the source of the disease, you don't know the treatment. If you don't know the treatment, you use ordinary medicine. Even if it does not cause serious harm, if you try to catch the wind and use medicine to test the disease, there will be people who cannot bear to say anything. The same principle applies to the practice of life."

Kong Xilu is a very smart person. When he saw the four words "managing the world for practical purposes", he basically understood what Jiang Xinghuo was using.

To put it bluntly, although human anatomy is practical, can save people, and allows people to understand the mysteries of the human body, it is really not that important to people in Jiang Xinghuo's position.

What does Jiang Xinghuo need most?

Of course, let the empire move in the direction of its own design in all aspects.

As for the intellectual world, what Jiang Xinghuo has to do is to turn the intellectual world to the eight words "exploring the truth and applying it to the world".

So how do Confucians practice these eight characters?

The answer is not complicated either, just use another eight words to practice.

——"The Six Classics annotate me, and I annotate the Six Classics."

Now that the revitalized psychology and practical science have destroyed the dominant position of Neo-Confucianism, the next step is, of course, to continue to intensify the destruction of the dominant position of Neo-Confucianism.

What kind of destruction is the most powerful?

You know, a fortress is always easiest to break from the inside.

So Jiang Xinghuo's idea was to persuade these great scholars who had just become famous in the three debates of "Ancient and Modern Kings Overlords Righteousness and Benefit" to help them destroy Neo-Confucianism. This sounds like an unlikely thing, but Jiang Xinghuo Already had a plan.

Jiang Xinghuo smiled and said: "Let's not talk about regulating the family and governing the country, let's just talk about reading. The meanings, examples, sentences and sentences in the Six Classics can be described as complicated and complicated, and it is much simpler than actually dealing with national affairs. ? I don’t think so! And since the Six Classics are complicated and difficult to understand, it is necessary to understand them and put them into practice.”

Cao Duan's thick eyebrows frowned slightly, and he asked: "How do you explain the effect of clearing the menstrual flow?"

"Of course, the imperial court paid for it and invited great scholars to revise the annotations of the Six Classics as a guideline for future generations."

Jiang Xinghuo said this lightly, but as soon as he said it, the matter actually became a third of the matter.

Why?

It doesn't matter whether it's money or not. Let's just talk about this matter. Is it a task that many great scholars want to take on?

This is a collection of commentaries on the Six Classics for the country!

This will be passed down to future generations and become the standard for countless scholars!

Huikong, who was standing invisible in the corner, didn't quite understand why the expressions of the three great scholars in front of him had changed.

His understanding of Confucianism is still at a relatively superficial stage, but Huikong also knows that Zhu Xi can be worshiped in the Confucius Temple because of his status as a master of Neo-Confucianism. So how is Zhu Xi's thought reflected? "Collected Notes on the Four Books".

The full name of "Collected Commentary on Four Books" is "Collected Commentary on Four Books". It is Zhu Xi's annotation on "The Analects", "Mencius", "Great Learning" and "The Doctrine of the Mean". It is not only a textbook for scholars, but also the standard for imperial examinations and the answers to imperial examination questions. They all come from here, and their status in the Ming Dynasty is very high.

But anyone who has some understanding of the Confucian theoretical system can understand that the "Six Classics" are higher than the "Four Books", not to mention that the "Analects" and "Mencius" in the Four Books are not classics at all. "In the beginning, it was just two articles in "The Book of Little Dai Rites".

How did Zhu Xi explain this? Zhu Xi himself also made it clear, "When Master Cheng of Henan teaches people, he must first apply the words of "Great Learning", "The Analects of Confucius", "The Doctrine of the Mean" and "Mencius", and then to the Six Classics." Zhu Xi explained it The Four Books of the Classics are likened to "cooked rice", which means that it can be eaten to satisfy hunger, while the Six Classics are like "pulling out the seedlings to make rice", which means pulling out the seedlings to cook. In the evolution of Neo-Confucianism, the second process was originally Zhu Xi regarded the Four Books as the ladder for learning the Six Classics. Zhu Xi acknowledged this, but by controlling the annotation rights of the Four Books, which were relatively easier to learn, he seized the orthodox educational status of the Six Classics in the study of the Classics.

The "Collected Annotations on the Four Books" is a complete system of Neo-Confucian thought that Zhu Xi has constructed throughout his life. Therefore, Zhu Xi repeatedly emphasized that mastering the "Collected Annotations on the Four Books" will lay the foundation for Neo-Confucian thought. In fact, Zhu Xi's "Collected Annotations on the Four Books" is of course a very powerful work. , but it is nonsense to say that this is the only explanation of Confucianism. As for his disciples' boast that "therefore it is foolish to say that Zhu Xi's Yu Lei is different from the Four Books." The "Zhu Xi Yu Lei" should be regarded as the correct one, and it is difficult to argue. Going back and forth, if the "Four Books" have not touched upon it, "Zhu Xi's Yu Lei" should be used as a help." This is pure gold on Zhu Xi's face.

Annotating the Six Classics is undoubtedly a more demanding and honorable task than annotating the Four Books.

One person can spend his entire life writing the Four Books, but the Six Classics, which involves textual research, comparison, and research, is the same concept as compiling the "Yongle Dadian". There is no country that spends a lot of money or organizes a lot of manpower to do it. Impossible.

Don't even think about doing this alone or as an academy.

And participating in this matter, even if it is just a name, is the same concept as leaving a name on the editing team of "Zi Zhi Tong Jian".

The three of them exchanged glances with each other, and finally it was Kong Xilu who spoke.

"The Six Classics are not so easy to note." Kong Xilu said concisely and comprehensively.

Of course it is difficult to annotate the Six Classics, but is it the Six Classics itself that is difficult to annotate? What is difficult to note is how the rulers need them to interpret the meaning of the scriptures!

Jiang Xinghuo understood what Kong Xilu meant, and he naturally had some ideas about it.

"Tongjingzhiyong has two meanings."

"The first aspect is the meaning and method of the classics, that is, by annotating the Six Classics, we can reveal the practical relationship between the principles and the system, and reorganize the entire system of classics to adapt to the current situation."

"The second aspect is the method of treating classics, that is, the method of studying."

Jiang Xinghuo didn't finish this sentence, but everyone present understood what he wanted to say. What method of scholarship does Jiang Xinghuo advocate? Naturally, practice leads to true knowledge.

Gao Xunzhi was already a little drunk at this time, but after hearing this, he still nodded and said: "The most taboo in studying Confucianism is not to follow the original principles but to follow the fragments. In fact, if Confucianism is a book, the Six Classics is the outline, and if Confucianism is a As a tree, the Six Classics are the root, and the remaining tributaries such as the Four Books are just the result of causes and conditions. If you want to study the classics seriously, you must establish the main purpose and explore the truth to get the pearl. From then on, interpreting the classics will be like a sharp knife cutting meat. , take advantage of it."

"This is the truth." Jiang Xinghuo struck while the iron was hot, "Confucian ethical principles have been known for centuries, and the Six Classics come from the same source. Their purpose, meaning, and etiquette are all the same, but their system and writing are different from those of other classics. Each one is different. How is it different from the skeletal structure diagram drawn in this booklet? Is it true that in learning, you don’t look for the main bones, but the small bones next to them? "

Cao Duan was touched, but these words may not be enough for them, because there are also risks in front of huge interests.

They must figure out what Jiang Xinghuo is going to do with the article he asked them to publish.

The key here lies not in the second aspect of scholarship mentioned by Jiang Xinghuo, but in the first aspect of "revealing the practical relationship between principles and institutions."

Well, the map of Yan State has been laid out for a long time, and now the dagger is finally revealed.

The "system" mentioned by Jiang Xinghuo is certainly not a political system in the usual sense.

In fact, according to Zhu Xi's understanding, which is also the most standard understanding of systems in this era, there are two categories. Among them, "Zhou Li" is one category, which is the "outline of rituals", while "Rites" and "Book of Rites" are It is another category, namely "ceremony and degree".

Does it look weird? Why is it all etiquette?

It is not difficult to understand. Why is the Ministry of Rites nominally ranked first among the six departments?

During the feudal dynasty, etiquette was the behavior and norms of social activities and daily life. The system was the program and hub of national politics and social rules. The two were mutually exclusive. Etiquette was the system, and the system was the etiquette.

The connection between principles and systems is also very close.

Kong Xilu still hadn't made up his mind at this time. Such a major matter cannot be decided in a few words. If Jiang Xinghuo didn't have a complete plan, he would have to make a new note on the Six Classics as the head of the Nankong family, even if it was He was also unsure of the possible consequences of this.

Kong Xilu looked at Jiang Xinghuo's young face and said slowly: "The one who builds the system is the hub of classics and history. It is the source of the sages' profound principles and the source of the rise and fall of the world and the control of chaos. The Six Classics use the system as the basis. The general example is true. After all, even if the Spring and Autumn Annals make a subtle statement, to put it bluntly, the book is still written to focus on disasters and distinguish life and death. This is the case in the Six Classics. All safety, danger, misfortune, and blessings, the old explanations are often lacking, but now they are all collected and prepared. It is nothing more than this. Used to determine the number of success or failure."

In the collection of classics and history, the classics are at the front, and when it talks about rank and salary, it is also an official position; when it talks about feudal Jiuzhou, it is also a geography; when it talks about national use, it is a food and goods ambition; when it talks about military officials, it is also a criminal law; The four barbarians are the external barbarians. In the final analysis, these things all come from the Six Classics.

"But where do you start from?"

This question also lingered in the minds of Cao Duan and Gao Xunzhi.

Yes, where do you start from? This is not an imperial examination. The imperial examination involves one person or a group of people, annotating the Six Classics, especially starting from the principles of the Six Classics, reflecting on the past system, and endorsing the current system changes. No one can It is absolutely impossible to establish your intention impeccably.

If they do this by force, even if they do it, it will directly become a joke, making people feel that they have given up their face and flattered those in power. This is unacceptable to any great scholar.

Participating in the official annotation of the Six Classics is an honor, but behind this honor, there is something equally heavy.

Jiang Xinghuo did not hide it, but directly gave the answer that he, Yao Guangxiao and Zhang Yuchu had thought about for a long time.

Jiang Xinghuo pointed at Kong Xilu and said.

"Confucius, two Confucius."