Just when Fei Qian had not found a specific solution to the previous problems, a new problem appeared in front of Fei Qian.

There was something wrong with the academy guarding the mountain.

It is not that there are incidents like the ones that are very likely to be beaten and scolded by students in later generations. Such problems like those in later generations are absolutely impossible in the Han Dynasty. It is not that the teacher's teacher's ethics must be much nobler than that of the teachers in later generations. It is that the masters in the Han Dynasty had sufficient choices and could choose to teach or not.

Naughty students did not exist at all. In the Han Dynasty, the status of knowledge was noble. If someone did not want to learn, there would naturally be a large number of people who rushed to learn.

Instead, there were some disputes and even mutual attacks on the aspects of classics.

At the beginning of the Han Dynasty, it was very difficult to inherit knowledge. In addition, the usage of words before the Spring and Autumn Period was already quite different from that of the Han Dynasty. Just as people in the 1970s absolutely did not know the extended meaning of the word "囧", and the post-90s and post-00s did not even know the original meaning of the word "囧". The gap between the times led to the dislocation of the text. Therefore, each great scholar who studied the classics converted the ancient difficult-to-mouth articles into ways that made people in the Han Dynasty easier to understand based on their own understanding. This is the root of the differences in the scriptures.

Especially after Confucianism became Chinese studies.

If you don’t learn the scriptures, how can you stand in the court?

After Fei Qian reached the Han Dynasty, he realized that the so-called "burning books and burying scholars" and "respecting Confucianism alone" were nouns specially created by these Confucian scholars in order to apply gold powder on their own statues.

Qin Shihuang's "burning books and burying scholars" was actually not just a fool of Confucian students, but a vast majority of students and academic works except Legalists and military strategists. The so-called "respecting Confucianism alone" by Emperor Wu of Han is not because of how much respect and praise Emperor Wu of Han really respects and respects Confucianism. Like Qin Shihuang, it is all due to political choices.

During the Warring States Period, the Zhou Li was destroyed. In order to provide corresponding theoretical basis for the ruling classes of different princes to fight each other, hundreds of schools came into being and received strong support from the princes in various places. After Qin Shihuang unified the country, these academic circles in various places were not liked by the upper-class figures of the Qin Dynasty who ruled the country by legalists and military strategists. Therefore, a nationwide unified law enforcement action was launched to crack down on illegal publishing books and pirated publishers...

In the Han Dynasty, Huang Lao's studies obviously could not keep up with the ambitious needs of Emperor Wu of Han. How could they support the huge imperial war without plundering the people's property?

Could it be that the costs of war between countries, or the costs of mutual struggle, are paid by the upper vested interests?

What a joke.

Therefore, we must remove the Huang-Lao learning from the court, which emphasized adapting to the people and recuperating, so Emperor Wu of Han chose Confucian students who had no foundation in the court who were flattering at that time, and promoted these people to replace the old man Huang, who was originally the older generation. This is the root of the supremacy of Confucianism.

However, the children of the Liu family who later became the Liu family did not understand this. They were fooled by Confucian students and could not find it. Then they sat down and watched the Confucian power become a little bit larger, which became an important criterion for the country's selection of materials, and even became the only criterion for a long time in later generations.

The disputes that arise in the academy are caused by different understandings of the scriptures.

In later generations, what should I do to attract attention and become a hot search?

Taking advantage of the popularity is the easiest way to do it.

Fei Qian's master Cai Yong wrote a letter to resign from his position in the court. Although he received the right to freedom, it also brought some disadvantages. Cai Yong was located in the academy and naturally taught and told some related contents of the scriptures. In this process of telling, some more obscure aspects were naturally necessary, so he was questioned by some people.

If it is a simple question, it is within the scope of academic mutual discussion, Fei Qian has nothing to say, but it is boring to conduct conscious attacks for political or selfish purposes.

At first, Cai Yong thought it was an ordinary academic discussion, but then he realized the distortion and deviation in the direction of this debate, especially the arguments about prophecies and divination in the scriptures. How could this thing be so easy to debate clearly in a few words?

However, in the Han Dynasty, especially now, this prophecy and divination, as a prominent academic in the Eastern Han Dynasty, had a huge and wide influence on all the current students who studied the classics.

The interpretation of the classics based on prophecies and divinations and disasters is the main trend of the Han Dynasty. The meanings of the five classics are all based on prophecies. This is the current trend, just like decadent literature, postmodernism, etc. that were popular in a certain period of later generations.

On the one hand, Cai Yong did not like the prophecy and divination system, but this system is the mainstream method at the moment. Otherwise, Fei Qian would not have sent people to spread the rumors that "the Han Dynasty should be the Tu Gao", but on the other hand, it is difficult to argue positively, because no matter whether the winner or loses the debate, it has no meaning to Cai Yong himself.

If you lose, you won't mention it. If Cai Yong wins, the other party can proudly declare that he and the great scholar of Confucianism have made a debate about a certain prophecy, as if he has become a person who can compete with Cai Yong. Moreover, there are many prophecies and divinations now. If you debate one today and one tomorrow, what is the end of that year and that month?

So Cai Yong simply shook his sleeves. The old man's temper came up and didn't want to pay attention to these guys who came up with prophecies and divination. However, they didn't expect these people to gather together and mutter, claiming that Cai Yong's talent was just a false statement, and he didn't even have the courage to participate in academic discussions...

It's really a mess!

If Fei Qian had not read "The White Tiger Tongyi" before, he might have used tough means to deal with this matter, but it is not possible now, because the "The White Tiger Tongyi" in the classics has adopted and quoted prophecies and divination content such as "The Reincarnation of the Gods", "Hook Ming Jue", "Han Wenjia", "Yuan Ming Bao", "Ji Yaojia", "Gan Jing Fu", "Gan Jia", "Gan Jia", "Dan Zhadu", "Moving Sound Etiquette" and so on. Not only that, when citing classics, they usually first quote prophecies and divination, and then quote scriptures. The most important thing is that this book is actually a huge-scale classical debate held in Baihuguan during the reign of Emperor Zhang of Han. Finally, Ban Gu compiled the content of the entire debate meeting into a book, so it was equivalent to putting a layer of imperial power on the thing.

If you want to overthrow the prophecy and divination thing now, you have to face not only a simple word of prophecy or divination thing, but a whole theoretical system that lasted for a hundred years. This system is the same as the current Confucian celestial response. In other words, opposing prophecy and divination thing is equivalent to erasing the theory of the emperor's Tianshu. Therefore, although Cai Yong did not like this thing, he still would not stand up and refute it.

So now this problem is also facing Fei Qian. Should he let it go, go with the flow, or should he make some troubles and do something?

It's hard to deal with...
Chapter completed!