Seeing that His Majesty was thinking, Zhang Song knew that his words had touched the emperor's concerns, and did not interrupt him, so he continued.

As for Xu Heng's name was an important minister of the Mongolian Yuan, he was actually a famous scholar in the north. However, the Confucian education he received before was basically the "sentence study" of the old Confucian scholar of Jin's defeat. Later, he learned from Yao Shu and made great gains, so he taught with Yao Shu and Dou Mo. He was a member of the Imperial College for a long time and taught Mongolian children as the Six Confucian Arts.

Xu Heng's academic purpose is generally based on Zhu Xi's learning. He attached great importance to Zhu Xi's "Elementary School" and "Four Books and Sentences Collection" and emphasized the order and practice of entering the study. In terms of learning methods, he emphasized "thinking carefully", thinking that what you see and hear, everything can be classified as one word of thinking, "thinking without evil." On the issue of rationality and desire, he thought that the principles of heaven are in the heart of people, and that if you directly seek the original heart, you can obtain the principles of heaven, and showed a tendency to violate the ideological aspects of Zhu and Lu.

Therefore, Xu Heng has a realistic significance for preserving the Han culture with Confucianism as the main body and promoting cultural exchanges among ethnic groups. In addition, he tried his best to persuade the rulers of the Yuan Dynasty to practice Han laws and promote the process of sinicization of the Mongolians. Therefore, it can be said that he had a great influence on the spread of Neo-Confucianism by Song Confucianism, which of course also meant the confluence of Zhu Lu or Lu or a turning point in Neo-Confucianism.

Liu Yin, who had just mentioned, did not serve in his life, lived in seclusion in the countryside, and taught him a disciple. He first studied classics and sentences by Si Yeyan Mijian, but was not satisfied with the philology and interpretation of the chapters and sentences, and thought that the essence of the sages was definitely not in this. He was deeply impressed by the works of the Song Confus by Zhao Fu, Zhou Dunyi, Shao Yong, Er Cheng, Zhang Zai, Zhu Xi, Lu Zuqian and others.

He thought that Shao Yong was the most important; Zhou Dunyi was the most important; the two Chengs were the most righteous; Zhu Xi was extremely great, and he fully understood and followed the principles. He turned to Neo-Confucianism, praised Shao Yong and Zhu Xi, and tried his best to exert Shao Yong's "image mathematics" and "observation of things". As for his Neo-Confucianism, although he claimed to be in the category of Zhu Xi, he did not strictly follow the door while observing Cheng and Zhu Neo-Confucianism, but actually mixed it with Lu Jiuyuan's idea of ​​"looking for oneself" and "seeking oneself as the original heart".

For example, the "way of heaven" is said to attribute the development and changes of nature and society to the "heart of heaven and earth". The "heart of heaven and earth" is "reason". It is believed that from "reason" there are all things in the world and human life, and from "reason" produces ethical principles. It advocates turning "human desires" into "reason", and the method is to seek oneself and not to the outside.

He also put forward the view of "returning to the Six Classics" and "no distinction between classics and history" related to this, believing that the Book of Songs, Shangshu, and Spring and Autumn Annals were originally history, but it was later deleted by the sage to become classics. It shows that on the one hand he saw the ideological value of Neo-Confucianism, and on the other hand he also clearly saw that Neo-Confucianists are prone to the problem of being misleading, that is, they often deviate from the original meaning of classics and make empty theories.

Another great scholar Wu Cheng, who had a great influence in the Mongolian and Yuan dynasties, was actually from Jiangxi, a great Song Dynasty. He has worked in the scholars for generations. He has been working in the study of sages since childhood, directly inheriting the Duanxu of Neo-Confucianism in the Song Dynasty, and regarded himself as the inheritor of Zhu Xi's academic studies. His learning is also more subtle, especially his "Tao Tong Theory", which advocates that the great origin of Tao comes from heaven and highlights the thought that sages come from heaven.

As for his Neo-Confucianism, it mainly features Zhu Lu. He said: "Zhu Zi made most of his achievements in learning Taoism, but Lu Zijing mainly respected virtue. If knowledge is not based on virtue, then his shortcomings will be biased towards the end of speech and interpretation. Therefore, learning must be based on virtue so that he can get it." Based on this, it can be seen that his basic view of Zhu Lu's differences. When scholars hold on to the scriptures and ask questions, Wu Cheng often first asked him to respect himself and "respecte virtues", and then asked him to read books and explore the principles and use Taoism to "review learning". His intention is to make scholars turn their minds against each other and then seek the Five Classics.

In terms of "the way of heaven" and "reason", he believed that "reason" was originally in "qi", and "reason" was the master of "qi". He also believed that the key to learning lies in "heart", and advocated that my heart is the basis of benevolence, and respect is the key; the use of benevolence is the first to use filial piety. Children who are children love their relatives, and the first to "conscience" is to be able to fill it all the way.

Wu Cheng was invited by a friend to Yanjing in the eleventh year of Jingyan. He had frequent contact with a group of famous Mongolian and Yuan scholars, talked about scriptures and discussions, and exchanged ideas with each other. At that time, Cheng Jufu felt that talent was rare and could not bear to abandon the capable people. So he broke his promise and recommended Wu Cheng to Kublai.

Wu Cheng soon learned about this, but still refused on the grounds that his mother was old and weak. Then he packed his luggage and decided to return south alone. The ministers and officials in the court heard about Wu Cheng's wiseness and tried to stay, but Wu Cheng insisted on leaving Beijing. However, because Kublai Khan died at that time and the turmoil in the court, our court launched the battle to recover Jiangnan, so he was forced to stay in Yanjing, but to accept a false post...

Chen Shishi and Ma Duanlin saw that His Majesty had been listening to what Zhang Song said quietly, but did not interrupt him. They still didn't understand that the emperor had thoughts about the "mutation" caused by Zhu Lizhi's learning in the Mongolian Yuan, and their views on the Confucian scholars in their hearts had changed. As close ministers around the emperor, they certainly knew that the popularity of Neo-Confucianism was refuted from the current new policy concepts, and then suppressed the Confucian scholars who adhered to the academic mastery, and instead advocated the Yongjia School's teaching of merit.

The Confucian Emperors of the Yuan Dynasty were for political reasons, because they had served the Jurchens and Mongolia, and they were extremely distrustful; the Confucian Emperors of the Yuan Dynasty turned to admire the study of Zhuli, which would also hinder the implementation of policies after the recovery of the Central Plains, and they were even more worried that the congregation of Confucian scholars from the north and the south would resist the new policy, which would be unfavorable to their future rule.

It was precisely because of these concerns that Chen Shishi and other close ministers understood that the emperor wanted to purge the Confucian scholars of the Yuan Dynasty when the war was in chaos, but perhaps they were worried that the "act of destroying Confucian scholars" would be boycotted by the Confucian scholars in Jiangnan, and they did not implement the order explicitly. However, in the war to regain Henan and Shandong, many Han marquis of the Mongol Yuan were destroyed, and the Confucian scholars who were dependent on them were also killed or disappeared at the same time. Some strange things may not be known to outsiders, but they could feel it.

Although Chen Shishi and others were close ministers of the emperor, they were one of the thousands of Confucian scholars. Although Confucian scholars have regarded Confucius and Mencius as sages for thousands of years, the struggle between various schools has never stopped. However, they thought that they could not "indulge" the emperor to massacre Confucian scholars in the north because of wars between countries, and they had the responsibility to persuade the emperor.

Therefore, when he found that the emperor was moved, he quickly followed what Zhang Song said and talked about the fact that although Confucianism in the Yuan Dynasty took Cheng-Zhu Neo-Confucianism as the basic content and developed, while developing, it was actually using Lu Jiuyuan's mind to supplement Zhu Xi's academic thoughts. In this way, Yuan Dynasty Agenda showed a tendency to reconcile Zhu Lu.

Now the mainstream of Confucian scholars in the Central Plains believes that the two schools of Zhu and Lu have their own advantages and disadvantages, and there seems to be no big difference between them in terms of benevolence, righteousness and morality. However, Lu Jiuyuan is of high quality, so he likes simple; Zhu Xi is of solid quality, so he likes profoundness. Because of their closeness, the paths they enter are different.

Therefore, famous Confucian scholars in the Central Plains also believe that Zhu Xi's learning is the norm for teaching people to learn, and Lu Jiuyuan's theory is the wonderful thing that is unique. The former's disadvantage is that he lacks the skill of hard work and is empty talk; the latter's disadvantage is that he is a bit like Buddhism talking about empty talk, but cannot fully understand the achievements of knowledge. He advocates harmonizing Zhu Lu, and wants to absorb Lu Jiuyuan's simple statement to make up for the problem that Zhu Xi's later students neglected to practice...

"I will consider your opinion, so I will give up first!" Zhao Bing saw that several people had taken turns expressing his opinions, but now looking at him, hoping to get his own answer, he did not say anything.

"Your Majesty..." Chen Shishi was a little anxious. Seeing that they had persuaded him for a long time, His Majesty was unmoved and bowed again.

"Get back!" Zhao Bing frowned and said in a deep voice.

"I'm going to leave!" Seeing that His Majesty was a little unhappy, several people could only look at each other helplessly and bow to leave.

"Haha..." Seeing them withdraw, Zhao Bing chuckled and shook his head, got up to wash, and then went to the tent to rest. However, the joint memorials and the persuasions of several people made it difficult for him to fall asleep for a while, weighing the pros and cons.

The first thing that Zhao Bing thought of was Qin Shihuang's "burning books and burying scholars" back then. Although the Confucian scholars who were dissatisfied with the Qin policy and spread rumors and caused trouble, most of them burned them were books of art, they were scolded by Confucian scholars for thousands of years and listed this matter as one of the tyranny, which made future generations misunderstand for two thousand years.

Now if his strategy of dealing with Confucian scholars in the Central Plains is implemented, it will definitely be regarded as a "destroying Confucian scholars". It is said that he harmed Confucian scholars, cut off the foundation of Central Plains culture, destroyed the Confucian tradition for thousands of years, and wrote a lot of books in history books, which made him infamous for thousands of years and was despised by future generations.

Zhao Bing is not afraid of being scolded, but he is still worried that his actions will lead to the decline of Confucian culture. After all, the Confucian tradition in the past has been hit by modern civilization, but its basic concept is still deeply rooted in the hearts of the people, and it is even rooted in the bones of the Chinese people. It maintains a thousand-year cultural tradition and has become people's moral standards. This is also the foundation for the continuation of Chinese civilization.

From another perspective, if one civilization is destroyed, then another civilization will take advantage of the opportunity to occupy this piece of white land. With the invasion of the Mongols, the Central Plains region also brought civilizations from all over Eurasia and spread them widely. Although Confucian culture is valued by the rulers of the Mongols, it is still at a disadvantage under the pressure of other civilizations. If you give it another blow, you may not recover from this.

Furthermore, as Zhang Song said, Zhu Lizhi's study was spread in Jiangnan for 200 years and has been regarded as Confucian orthodox. Although it was suppressed by itself, it was still difficult to change in a short period of time. The Northern Transmission of Neo-Confucianism injected new ideas into Neo-Confucianism, providing new opportunities and possibilities for its development, and can also be said to be of a turning point for the integration in the development of Confucianism.
Chapter completed!