When Zhao Bing and his group set off on their way home, it was already dark, and a waning moon was in the sky. The lights lit up in the temples in the mountains were dotted like stars falling from the ground, and the torches they shone on the road were like meteors passing through the sky, flashing on the mountain road. Who would have thought that His Majesty is walking in this quiet mountain today and outlined a new blueprint.

After resting in Huacheng Temple for a night, they went down the mountain and returned the next morning. Zhao Bing did not return to the city. He went directly to the Imperial Navy headquarters. Lu Xu sent the sage back to the imperial boat and asked Wang Yinglin and Xie Fangde for two words. Of course, he did not forget to send a few baskets of camellia. Zhao Bing kept him for dinner, and during the meal, he also told him to manage Chizhou well and promote the new policy.

Wang Yinglin also realized that it was right for the young emperor to implement "one-in-one tax payment" at this time. At present, he recovered the two Huai Rivers and obtained a large amount of land, and the gentry there was a great disaster to the Yuan Dynasty. In addition, the king's army was in a state of anxiety. Therefore, the resistance to implementing this policy in Jiangbei was much smaller. Once the situation was opened, it could drive Jiangnan.

Although the gentry in Jiangnan was very troubled, they lack confidence. Now the chief officials who were in charge of the government and the local government were old officials in Qiongzhou. Most of the officials who were in charge of the army and served as officials in Jiangnan. The officials who were in charge of the local government were only allowed to be county-level chief officials or deputy provincial governments. The foundation in the court was still shallow and no complicated network of relationships was established.

Therefore, it is difficult for the gentry in Jiangnan to overturn this policy, and it is difficult for most officials to support. Only by stirring up public opinion and spreading rumors to put pressure on the court. They also use the disputes between Confucian sects to trigger party disputes and then achieve their own goals. Judging from the current situation, Wang Yinglin thought that the gentry had already lost their skills, so he took the risk to assassinate His Majesty, and used the evil monk to seduce people and use Emperor Deyou to restrain the current emperor.

After a few days of long talk with the young emperor, Wang Yinglin also realized that although the situation seemed chaotic and complicated, it was not so critical. As the imperial guards entered the capital, His Majesty returned triumphantly, and those little ones could not cause any major storms. Otherwise, His Majesty would not have the leisure to travel to the mountains after being assassinated. Obviously, he had a chance of winning in his heart.

As for those who wanted to use the "peace discussion" to achieve their goals, he thought it was even more ridiculous. The Mongol Yuan was no longer as strong as before. Now they were eager to seek peace. Everything depends on the look of the Song Dynasty. How could they listen to the bewitching and mercy of those people? Of course, they were also happy to see that it caused civil strife in the Song Dynasty. However, once they found that something was wrong, they would immediately cut off from them and would not offend the Song Dynasty for this.

Emperor Deyou's stay and leave was a trump card in the hands of the Mongol Yuan. In fact, for the little emperor, it was just a scratching and it did not affect the overall situation at all. Releasing Emperor Deyou was already a commoner, and the Song Dynasty did not miss him a piece of land and a bite of food. Wanting to restore the throne was similar to dreaming. But still detaining it was just an excuse for the North Expedition in Japan.

The people of the Mongol Yuan were not fools. They now wanted to stop the troops and extinguish the war, hoping to recover some losses. They would not anger the little emperor on the issue of Emperor Deyou's stay or stay, and thus let the main demands fail, but they would not be used as a knife to others. Therefore, they would not be too entangled. The gentry placed their hopes on outsiders, obviously because they were kicked by donkeys in the brain. Not only did they lose the righteousness, but they would also anger the little emperor and bring themselves a catastrophe.

What made Wang Yinglin most pleased was that the young emperor's view on Confucianism was not a black or white attitude, but hoped that Confucianism would adhere to the tradition of worldly affairs and innovate itself to adapt to the development of the new situation. Moreover, the young emperor had no sect views on Confucianism, nor did he oppose academic disputes. He hoped that they could abandon their escorts and jointly contribute suggestions for the development of the Song Dynasty.

However, Wang Yinglin could also hear that the young emperor was very disgusted with the use of different academic understandings to provoke party struggles and engage in party disputes, and then influence innovation. Of course, in order to achieve the big plan, the policies formulated will definitely have a certain tendency at different stages, but the policy of "for the people and the country" will not change, and the purpose of "to be righteous first" will not change.

Wang Yinglin believed that if His Majesty could say now, he would definitely win the support of most scholars, win the support of the scholar-official class, enable the institutional reform to be implemented smoothly, and the new policy could be implemented. Of course, he also knew that doing anything would be smooth, and there would be some twists and turns in the innovation, but he would not fail as badly as before and ended in vain...

Xie Fangde had another thought. Now he has basically agreed with the little emperor's way of "righteousness and profit". The greatest righteousness is "people-oriented", and what is contrary to it is unrighteousness, and this is consistent with the idea of ​​governing the people by Confucian sages of all generations. As the ruling class, the scholars and officials also have to maintain this "righteousness". This is not only a practical practice of the sages' concept of worldly affairs, but also the foundation of Confucianism, otherwise they will inevitably be eliminated by history.

In his conversation with Your Majesty, the young emperor quoted the famous prime minister Li Si of the Qin Dynasty, "The Five Emperors do not reunite each other, and the three generations do not inherit each other, and each governs each; it is not the opposite, but the times change." He understood that it means: The Five Emperors each have their own sets, each different, and the three generations also have their own sets, each different, but they all have their own sets, but what is the reason? This is because the methods and systems are different. Why use different methods and systems? This is because the times have changed; when the times have changed, the systems have to change.

Xie Fangde knew that His Majesty's intention was to let them look at the problems from the perspective of the development of the times like Li Si, but he criticized his adoption of the idea of ​​"using ancient times instead of the present". But he also understood that the reform of the system must be accompanied by blood. In order to promote the Qin law, the First Emperor decided to burn books first.

"The historians and officials who were not Qin Ji burned them. They were not under the post of doctoral officials. Those who dared to have hidden "Poems" and "Books" and "Books" all went to the guards to burn them. Some people dared to say "Poems" and "Books" to abandon the market. Those who were not in the past and did not present, and those who did not take any blame were the same as those who were in charge of the officials who knew and did not take any blame. The order was not burned for thirty days and the city was dan. Those who did not leave were books on medicine, divination, and plant trees."

Thoughts are preserved from books. From these methods of burning books and punishment, they do not burn them, but they only call them as city ordination. However, those who say "Poetry" and "Book" must abandon the market, and those who are not ancient and modern will destroy the clan. It can be seen that burning books is a means, and the purpose is to prohibit the promotion of the ancient and modern methods of opposing the Qin law.

The following year after the book burning, another case of burying Confucian scholars occurred. Qin Shihuang buried 460 Confucian scholars alive in Xianyang. Although the burying Confucian scholars was because Hou Sheng and Lu Sheng were unable to escape for the sacrificial medicine for the Emperor, which aroused Qin Shihuang's anger, the reason for Qin Shihuang's burying Confucian scholars was because Hou Sheng. Lu Sheng slandered him in front of others and destroyed his prestige. He killed 460 Confucian scholars because they "durated the evil words to disturb the heads of Guizhou."

Xie Fangde knew very well that burning books and burying Confucianism in the historical conditions at that time, the struggle between First Emperor, Li Si and Confucianism was a struggle between unification and ban, a struggle between conservatism and innovation, and a struggle against historical development. The political ideals held by Confucian scholars at that time were to restore the feudal system of the Zhou Dynasty, which was inconsistent with the situation; the path that First Emperor took was unified and centralized, which was in line with historical development.

Therefore, in this struggle, "Yes" was on Qin Shihuang's side, but this was just what he thought in his heart and he dared not speak out at all. Because since Emperor Wu of Han, Confucianism has been the imperial school of the ruling class, and Confucianism is the main ruling idea. In this way, burning books and burying scholars has become the most serious crime of Qin Shihuang. If he revealed it, wouldn't he even have no place to stay?

As for this dynasty, Xie Fangde also understood that from the perspective of the political system, the Song system inherited the Tang system and rarely created it since then. However, Song was in the Tang Dynasty, especially the Eastern Han Dynasty, and there were personnel arrangements but no institutional arrangements, and there were changes but no achievements. It should be said that the Confucians of the Song Dynasty were very conservative in inheritance and lacked enterprising spirit, and several reforms failed under the sniper of conservative forces.

The "right-literary" policy implemented by this dynasty made scholars the younger generation of the times, and the scholar-official class was consolidated, and the idea of ​​enjoyment was prevalent, and the sense of crisis was lost. They implemented a policy of peace and comfort outside, actively made peace with the enemy country, and exchanged annual monies for peace; but they became increasingly strict at home, and exploited the people more and more to satisfy their own selfish desires.

After the southward transition, the Song Dynasty had only half of its territory, but it was always facing the danger of invasion and annexation by the Jin and Mongolian regimes in the north. Moreover, the tombs of the country's ancestors were all under the control of others. There were many old friends in the Central Plains who were widely praised. They were all looking forward to the unification of the country and the revitalization of the nation, and they were looking forward to one day the royal army returned north and let them return to the unity of the Central Plains civilization again.

However, under this situation, the literati and officials who were in power at that time did not have the spirit of striving for governance, but instead there were many stories of love and romance. The officialdom was filled with glitz and depravity, and the thought of being at ease was increasing. However, the scholars still had no sense of crisis. They regarded themselves as literati and scholars, and knew how to enjoy themselves when they saw the sky. The country was declining, which led the Song Dynasty step by step into the road of no return. The so-called literary and Confucianism chaotic law was such a person.

After more than ten days of frequent talks, Xie Fangde also had a clear idea. When he first joined the court, he also had the ideal of serving the country and the people. He also saw the changes in the court. The court officials changed from being frightened and calm at the beginning, from being passive to being conscientious, from being exaggerated to being pragmatic, and being silent to being enterprising.

It should be said that a major change in the country gave way to the people in the dynasty. The thoughts of the people in the dynasty have undergone a qualitative change from the inside to the outside, and all of this can be said to be the result of the unremitting efforts of the young emperor. Because they saw the hope of restoring the country from a "child", believed that they could defeat the Mongols in one victory after another, and realized what enterprising spirit is through his tireless efforts.
Chapter completed!