Chapter 617 The dispute between Confucianism and Legalism
It is said that Du Shu and Du Wubo, the son of Du Ji, a wealthy family in Chang'an, studied music since he was a child and actually came first in the lecture conference. Zheng Xuan talked about "The Book of Music" for the first time. Although he was satisfied with Du Shu's satisfactory answer, it still had some shortcomings.
In fact, the focus of "The Book of Music" is not the rhythm or rhythm of the music, but the deep meaning contained in the music. It is a pity that in addition to the popularity of the music, the life principles contained in the music were burned to ashes by Qin Shihuang. Therefore, Du Shu did not dare to express himself, so that although the answer was accurate, it was dry and boring. How can ancient music, which contains the best principles in the world, be so boring?
Du Shu's Xiaozhuan name was put on the whiteboard, and the Du family came out on top. Du Ji, the always steady patriarch, couldn't help but twitch his beard and smile. Wei Ji, the patriarch of the Wei family next to him, glanced at his nephew behind him, showing dissatisfaction.
Zheng Xuan and others calmed down again and continued to preach: "The origin of "Le" is actually due to "Yi". "Yi Jing" is the first of all the classics. It is extremely mysterious and mysterious. Even if I spend my whole life, I will not be able to study it thoroughly. The "Book of Changes" contains all the phenomena and laws of the world, the universe, nature, all things, society, and people, such as relationships, reactions, rhythms, and harmony. Only the "Book of Music" can embody it vividly and perceptually."
Zheng Xuan spoke these words eloquently, with a halo of hope in his eyes, as if he wanted to see through the mysteries of the universe at a glance, lingering with yearning and worship for the mysterious nature. Only Chen Long knew that the ancients had never understood what the universe was, and only infinite imagination could allow the study of classics to gallop between heaven and earth. To put it simply, everything is still based on guessing, and it is inevitable to be mysterious and mystical.
Although Chen Long could not be said to be disgusted with Confucian classics, according to the experience of later generations, of course, governing a country still requires laws and systems. Only ruling a country according to law can be proved to be correct. Therefore, for Zheng Xuan's lecture at this moment, Chen Long was only prepared to participate in the martial arts competition to find a bride, and was not prepared to debate with Zheng Xuan here.
Since the Spring and Autumn Period and the Warring States Period, what Legalism circulated at that time advocated was certainly not the rule of law as referred to by later generations. Instead, it relied on rules, regulations and technical means to enable the king to gain hegemony, and advocated the centralization of power. If Confucianism is about governing the country by virtue, Legalism is about governing the country by power. Therefore, during the Spring and Autumn Period and the Warring States Period, Legalism far surpassed Confucianism and Taoism in influencing kings. It used punishment, morality, reward and punishment, and used power, power, and laws to control ministers to achieve the purpose of governing the country.
The origin of Legalist thought can be traced back to Guan Zhong and Zichan in the Spring and Autumn Period. During the Warring States Period, Li Kui, Wu Qi, Shang Yang, Shen Dao, Shen Buhe and others vigorously developed it, and it became a school. At the end of the Warring States Period, Han Fei summarized and synthesized their theories and compiled the culmination of Legalism, known as Han Feizi in history. The Legalists emphasized "no distinction between relatives and strangers, no distinction between high and low, and one is determined by the law." They were the group that paid the most attention to law among the pre-Qin scholars and put forward a complete set of theories and methods. This provided an effective theoretical basis for the centralized Qin Dynasty that was later established. The later Han Dynasty inherited the Qin Dynasty's centralized system and legal system, which still has far-reaching influence today.
It wasn't until Dong Zhongshu proposed "promote the Kong family and suppress the hundreds of schools of thought." This is what today is called deposing the hundreds of schools of thought and respecting Confucianism alone. This was vigorously promoted during the reign of Emperor Wu of the Han Dynasty. The "Biography of Dong Zhongshu" records the original words of Dong Zhongshu's proposal. In "Ji Zan of Emperor Wu", it is recorded that Emperor Wu of the Han Dynasty's approach was to "depose hundreds of schools and list the Six Classics." This thought is no longer the original Confucian thought of the Spring and Autumn Period and the Warring States Period, but is mixed with some mixed thoughts of Taoism, Legalism, Yin-Yang and Five Elements. It reflects the "compatibility" and "development" characteristics of Confucian thought and is a kind of thought that keeps pace with the times. progressive new ideas. It maintained the feudal ruling order and deified the autocratic royal power. Therefore, it was highly praised by ancient Chinese feudal rulers and became the orthodox and mainstream thought of Chinese traditional culture for more than two thousand years.
Zheng Xuan's second question is based on this hope: "Every sound comes from the voice of the human heart. When the human heart moves, things make it happen. Emotions move in the heart, so it is shaped by the sound; the sound is formed by the text. , so it is called sound. Therefore, the music is the movement of the heart; the sound is the image of music; the rhythm of literary talent is the decoration of the sound. Great music must be easy, and great rituals must be simple. If the music is perfect, there will be no resentment, and if the courtesy is perfect, there will be no disputes. , those who rule the world by bowing and yielding are also called rituals and music. Now I want to ask the scholars of the world, what will happen if they use "Yi" and "Yue" to support rituals? What will happen if they use "Yi" and "Yue" to express emotions? What will happen if you bathe your body with "Yi" and "Le"? What will happen if you study your mind with "Yi" and "Le"?"
This question is asked to all scholars, and the one with the best answer is the winner. The attendant quickly wrote the question in white silk handwriting and passed it to the courtyard outside. Several brave scholars immediately responded enthusiastically. For a while, the sound of singing and singing could be heard outside the gate, and the order was slightly chaotic. The attendant picked a few whose answers he thought were acceptable, jotted down the answers and names, and prepared to give them to Zheng Xuan for review.
In the lobby, Zheng Xuan naturally waited for the disciples of the aristocratic family to stand up bravely and answer voluntarily. To be honest, Chen Long was confused by what he said. He didn't understand what it meant at all. He didn't dare to stand up and answer. In the end, under the intimidation of Wei Jian's eyes, a timid young man stood up from behind Wei Jian. He was obviously a descendant of the Wei family, but he was a young boy of fifteen or sixteen years old. After saluting, he reluctantly replied: "Young boy Wei Guan and Wei Boyu. Use "Yi" and "Yue" to support... rituals, and then the world will always have order. Preface: If you use "Yi" and "Le" to express your feelings, then husband and wife, father and son will have a healthy relationship; if you bathe in "Yi" and "Le", you will... be healthy and comfortable in body and mind; if you use "Yi" and "Le"... ....." At this point, he raised his eyes nervously and glanced at his father, Wei Qi, apparently forgetting the following question.
Seeing that his beloved son had made a fool of himself and was not as outstanding as Du Shu, Wei Wei couldn't help but snorted loudly. Zheng Xuan's voice came: "It's good for a weak young man to have such insight. It shows that Uncle Wei covets his son so much." Learning from the origin." Seeing Zheng Xuan's praise, Wei Jian's face looked a little better. But Zheng Xuan didn't indicate to write Wei Guan's name on the whiteboard. Of course Wei Ji knew that his son's strength was slightly inferior.
Zheng Xuan looked at the others and saw that no one answered, so he asked the scholars outside the hall if they had the answer. As soon as he finished speaking, someone in the hall suddenly said loudly: "Master Zheng, I am a humble man but I am a bodyguard. I wonder if I can answer?"
If you want to know what happens next, listen to the explanation next time.
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