In the bedroom, although Wang Anshi wanted to see what Zhang Yue wrote in his heart, he still said: "Don't be afraid that it is a wise and erotic study again!"

Wang Anshi has always been outspoken in his words, and his studies of pervasiveness are the ones that Wang Anshi criticized Su Shi and Su Zhe.

When talking about the articles of the two brothers, there is nothing to do with each matter.

As far as fact is concerned, Wang Anshi's criticism makes sense. Ersu's strategy papers are brilliant and can be said to be a gem. However, after reading all his strategy papers, you will have a very vague impression of Ersu's strategy papers.

That is what is Er Su’s political views?

Every policy discussion is about things, and every matter is only used as an exam-oriented article in the examination room. Of course, even so, it is a full-score composition, but in summary, it is skillful but not righteous.

However, Ersu was so young at that time, it was not easy to write such an article. Wang Anshi's words were somewhat inferior to those of literati.

But there must be a "necessary" in the article, which can be used to summarize the whole article. In terms of the Analects of Confucius, it is the word "ren". If you understand this word and read it, you will break it every article!

And what about the mean?

Wang Anshi couldn't wait to read it. He held his index finger and dipped it in his mouth, and then turned over the pages.

He reads books very quickly, and asked casually: "What is the doctrine of the mean?"

Zhang Yue said: "The doctrine of the mean is called the use of the middle, and the use of the middle is the middle that is to hold the middle."

Wang Anshi raised his eyelids and looked at Zhang Yue quickly. Yun Zhizhong was praised by Han Yu and included in the Taoist theory, becoming the sixteen-character Confucian heart.

"If the mean is the doctrine of the mean?"

Zhang Yue said: "Zhong is just a fruit. The Analects of Confucius is the master of benevolence, Mencius is the master of nature, and the doctrine of the mean lies in the word "sincere."

Wang Anshi nodded slightly. If Zhang Yue said that the doctrine of mean lies in the word "中", he would throw the book directly.

Later generations read the doctrine of the mean as "mediocrity" and "conservative", and even hope that the meaning of the text is "eclecticism". In fact, the meaning of "mediocrity" is to use it. The doctrine of the mean is not mean and mediocre, but is use, or in other words.

Middle means impartiality, what is impartiality? It means that subjective and objective must be consistent. The ultimate is eclecticism and harmonyism.

What is the original doctrine of meanness? It is in the word "sincerity".

Wang Anshi deeply agreed with this and said: "Sincerity is the way of heaven; sincerity is the way of man, just as Mencius said, "Those who have fulfilled their hearts know their nature. If they know their nature, they will know the heaven."

After a pause, Wang Anshi asked while reading the book: "Therefore, the doctrine of the mean refers to nature, the principle of nature is called Tao, and the practice of Tao is called teaching."

"The doctrine of the mean advocates the saying that nature is good, Mencius also advocates nature good, but Xunzi said that nature is evil, while Yang Zi (Yang Xiong) advocates that human nature is mixed with good and evil. What do you think?"

The doctrine of the mean advocates sincerity, and sincerity means doing things in a straightforward manner. So what is the fundamental nature of human nature?

So the theory of human kindness comes.

Zhang Yue knew that Wang Anshi advocated the theory of Yangzi in the new meaning of the Three Classics. He believed that human nature is mixed with good and evil, which also means that human nature has both a good and an evil side.

Wang Anshi was very appropriate, but there were still problems.

Because I don’t consider objectiveness, I only talk about subjectivity.

Zhang Yue said: "The following views are the same as those of the prime minister, but they are slightly different. People are poor and have good times. When they are poor, they are easy to be evil, and when they are rich, they are easy to be good. Thieves from Jiangyang can also be filial to their parents. Li Shimin is contrary to human ethics, but he has made great contributions to the world."

To put it bluntly, a person’s good or evil depends on the conditions and the object.

When people are short of resources, the group falls into internal strife, and when they are rich in resources, they are friendly and help each other.

For example, there is a classic saying in the doomsday text: Kill the Holy Mother first in troubled times.

People are almost unable to eat enough, so the standards of etiquette, righteousness, integrity and shame are easily lowered, and people compete with each other. But once they have no worries about food and clothing, let alone people, they even take good care of kittens and dogs.

The good and evil of most people are closely related to the objective resources. This is also the meaning of knowing etiquette when the granaries are full.

At the same time, we also look at the object. A bad person who does evil deeds is extremely filial to his mother. This is not contradictory. He is evil to most people, but he is good to his mother.

Similarly, Li Shimin is evil to his brother and younger brother, but he is good to the people of the world.

So Li Shimin is not a good son, a good brother, or a good brother, but a good emperor. This means that the different objects are different, and good and evil are different.

Seeing that Zhang Yue had further elaborated on his nature, he nodded in agreement. He also read this passage in his commentary.

Wang Anshi said: "If you are poor, you will be more and more determined. If you don't eat food you give me, you will be as content as Yan Hui, you will be happy to talk about poverty. How can you say that? And there are many people who are rich and unkind."

"If you say this, it comes from the word sincerity and is ignorant of nature, then where is the word morality?"

Zhang Yue said: "This is to know good and evil is conscience. Many of the good and evil morals taught by Confucianism in the world do against human feelings. All of the advocates hide a great problem in oneself, and what they do not allow actually provides benefits for those who violate morality."

To put it bluntly, some morals advocate that you do have a pit waiting for you, but some morals do not allow it. In fact, there is a benefit in it but it is not distributed to you.

This is not just the doctrine of the mean.

Wang Anshi said: "So moderation means to follow the time and things?"

Zhang Yue said: "Not only this, Ouyang Gong once said that he was sincere and clear, without any effort, and without thinking, and so on. In short, he followed the times and things.

For example, intra-rolling and lying flat, for example, in chicken soup, it says that it reaches the peak of life through 996, so it rolls wildly without direction and effort.

Or just lie down and give up treatment.

Either they can't roll and roll, and they can't lie flat, sometimes roll and sometimes lie, and finally do sit-ups between roll and lie, which makes it painful.

Speaking of this, it was full of tears, and Zhang Yue was also a veteran.

The same is true for governing the country. Whether it is Sang Hongyang or Wang Anshi's words, "the people do not increase taxes but the country uses its best", its essence is from the people to exploit resources to the court, and finally to complete the purpose of whipping the four barbarians. To put it bluntly, the reform is just a volume.

But the country is like people, how can it always be 996?

Sima Guang and Fu Bi have never spoken about military affairs for decades, and passively waited for the enemy to come to search the house. This is because they cannot endure the pain of reform and will suffer the pain of being beaten.

The consequences of lying down are even more undesirable.

There is actually another way for lying and lying, which is called long-termism.

What is long-termism?

Don’t be driven by immediate interests, don’t set a big goal out of thin air, stop the cold one day and three days, and don’t go to the Qin and Qin, and take a path that suits you. Although it seems that you will lose a lot in the short term, it is absolutely cost-effective in the long run.

Many people see the so-called successful people and seek lessons from each other all day long.

In fact, there is no secret for successful people. It is nothing more than persisting in one thing for a long time and achieving the ultimate goal, and finally changing quantitatively to qualitatively.

The same is true for governing a country. Those who govern a big country are like cooking small foods. There is no need to make big moves or make big moves. As long as you follow the rules, you can do it.

No one succeeds simply by 996, and the choice is more than hard work.

How to choose? It’s just about being honest.
Chapter completed!