As for the prime ministers in front of Zhao Bing, Liu Fu was considered a genuine student, but because Fu Que submitted a memorial to impeach the powerful minister Ding Daquan at that time, he was expelled from the school. The others were either from family traditions, or from academy or had the experience of studying in academy. Jiang Qi's grandfather taught in the countryside all his life. His father Jiang Wanli passed the imperial examination and became the prime minister. Later, when he was sixteen years old, his father retired and returned to his hometown to establish the Bailu Academy, and Deng Guangjian also came from this.

So they were very clear about this history, and they spoke clearly and knew a lot of allusions and anecdotes. Zhao Bing discussed with several ministers for a morning. In fact, it can be said that they had been talking about the history of the academy development for a while. Although they did not make a decision on learning chaos, they could fully understand the state and changes of scholars during this period. This also allowed him to remain rational in dealing with the current learning chaos, and thus choose a safe policy to deal with it.

Everyone knows that the prosperity of Song Dynasty culture has a great relationship with the compatible spirit of Song and Song studies nurturing the Song Dynasty intellectuals. Almost important thinkers of the Song Dynasty had the experience of "entering and leaving the Buddhist and Old Man". Whether it is the Cheng-Zhu School, or the Mind School, or the Neo-Confucian School, all schools of Neo-Confucianism absorbed and transformed Buddhism and Taoism on cosmology, epistemology and methodology, and reconstructed the theoretical system of new Confucianism.

At that time, the various schools of Song studies were able to achieve the mutual integration and coexistence of diversity. Luoxue, Xinxue and Shuxue in the Shenzong period, Zhu Xi Neo-Confucianism in the middle of the Southern Song Dynasty, Lu Jiuyuan's Xinxue and Zhejiang Eastern School were all within the same political and cultural structure. Although the academic propositions between different schools were different, some problems were even confronted by tit, they could also confirm the advantages of the other party's academic performance in a realistic manner.

However, there is something like "there is no first in literature and no second in martial arts" and "the literati are inferior to each other", so this inclusiveness is also relative. The disputes between them are also constant, and even schools of the same origin cannot live in harmony.

First of all, it is reflected in the sacrificial activities of the academy, which seems to have a certain religious color. In fact, the sacrificial methods of academy sacrifice are also different from those of Buddhist, Taoist and temples. It is not praying for the blessing of certain gods, but establishing a typical image for people. It is a vivid form of education. The objects of the academy sacrifice can be expressed through the academic purpose and characteristics of the academy. It is also a major feature of academy education and a unique activity content.

In addition to the general worship of Confucius and Mencius and other ancestors, the Southern Song Academy attached great importance to worshiping the Neo-Confucian masters of the Northern Song Dynasty, such as Zhou, Cheng, and Zhang, which showed that most of the Southern Song Academy were related to Neo-Confucianism and were academies that talked about the principles of the Confucianism. Many academies each had their own unique offering objects, and they mostly worshiped the founders of this school or representative figures closely related to the academy to improve the social status of the academy and indicate or maintain the school's school and academic characteristics.

In addition, in the process of academic dissemination and teacher-student inheritance, various schools overemphasize the Taoist tradition and the portals, and always believe that their own doctrines are serious, while others are heretical. With this Taoist view, when dealing with the relationship with other literati and officials in the schools, they will have the result of being highly regarded and too harsh. People who are not within their own doctrines or Taoist traditions often think that they are not gentlemen.

Under this academic attitude, Neo-Confucianism, which was popular later, was easily intensified into party struggles similar to those prohibited by the Qingyuan Party before it was officially established as an official school. After Neo-Confucianism was recognized as an official school, a group of false Taoisms could easily breed. This was considered from Neo-Confucianism itself, and also laid hidden dangers for later struggles and academic chaos in the court.

When the political environment of the Southern Song Dynasty deteriorated, can intellectuals still "maintain their own life"? It is undeniable that in the era of Qin Hui, Han Tuozhou, Shi Miyuan and Jia Sidao's dictatorship, there were also few honest and shameless people among the intellectuals, who entered the power system of the ruling group and catered to the political consciousness of the authorities' autocratic and dictatoriality. However, most of the intellectuals who had their own independent value pursuit would rather live freely than serve as officials and no longer enter the court.

Intellectuals must have three spaces for being alone: ​​living space, academic space, and political space. Even in the dark periods of the Southern Song Dynasty similar to the Qingyuan Party ban, these three conditions are still met.

In terms of living space, the Song Dynasty had this condition. Even if he did not take up a job, he could still receive a salary. This was the policy of preferential treatment of scholars and officials in the Song Dynasty. For example, even if Lu You lived in his hometown in Shanyin, as long as he was not removed from the official account, his salary could still ensure the most basic living standard. Therefore, even if the literati and officials did not work in the court, they could maintain a minimum living space.

In addition, the state power has not banned academies, and intellectuals still have a certain academic space. Although state power can exile the opposition among intellectuals, it is limited to the ancestral family law of "not killing scholars and officials and writing to speak about people" and cannot physically eliminate them. This is still very important in reserving political space for intellectuals.

From an external perspective, the attitudes that the Supreme Ruler of the Song Dynasty towards the various schools of Songxue were nothing more than three choices: acceptance, suppression and harmony. Song Shenzong used the Wang Anshi reform, which could be regarded as an acceptance model. In the early Southern Song Dynasty, different degrees of suppression were adopted against Wang Xue and Luo Xue, and the extreme was the Qingyuan Party ban. The third type was the harmony model. From the late Ningzong period to the Lizong period, state power confirmed Neo-Confucianism as an official school and absorbed it into the mainstream ruling thought.

But it must be emphasized that civil society, the economic tide and intellectuals are not completely opposite or mutually exclusive. Due to the establishment of the values ​​of Song Dynasty, although there were disputes between kings, righteousness and profit within it, even scholars and scholars who emphasize the rationality of profit and desire, when talking about utilitarianism and desire, they also uphold a rational attitude and advocate a conscious constraint.

Therefore, some scholars and officials will become officials, hoping to achieve their political pursuits of sages and external kings through their own entry, especially by enhancing the emperor's introspection. Therefore, there were scholars and scholars like Zhu Xi who were keen on being "imperial masters". Once even the emperor's teacher could not be called "outer kings", they could also withdraw from the temple, alienate themselves from the political arena, live without officials, and engage in their own academic research and school heritage alone.

Neo-Confucianism was founded in the Northern Song Dynasty. Zhou Dunyi, Ercheng, Zhang Zai, Shao Yong and others opposed the Han and Tang dynasties' education only focused on the exegesis of the chapters and sentences, and announced the annotation. They advocated that in order to learn, one should pay attention to understanding the mind and nurturing the nature and explain the truth. They believed that benevolence, righteousness, loyalty, and faith were not separated from the heart. Originated from reason, correcting the heart, sincerity, and cultivating oneself are the foundation of learning. The "Yi" must be used as the foundation, the "Great Learning" and "Doctor of the Mean" as the body, and Confucius and Mencius as the law to build the basic system and framework of Neo-Confucianism.

The rise of the Southern Song Academy provided cultural and academic ideological conditions for the development and maturity of the Academic Science. As the Academic System matured, it entered the communication stage in order to widely expand the influence of Academic Science. Academic lectures are the best way and best way to communicate Academic Science, because academics have the characteristics of combining teaching and academic research, and most academic colleges are not or are less restricted by the imperial examinations, making it easier to teach and discuss freely. Therefore, academics have become the most ideal place for research and dissemination of Academic Science, and become an academic education base for developing Academic Science.

The Neo-Confucianism in the Southern Song Dynasty formed different schools. Each school established a number of distinctive academies, and each academies became a base for discussing or disseminating academic thoughts of a certain Neo-Confucian school. They each used the academies as a base to spread the academic thoughts of their own schools and realize the ideal educational goals of their own schools.

Lecture is the main activity content of academies and an important symbol of the academies as an educational institution. The lectures of the Southern Song Academy have many new developments. Lecturers can be hired by the academies, or the academists can give lectures on their own, or they can temporarily invite famous people to give lectures. Different schools can communicate and debate with each other. Masters of Neo-Confucianism personally restore the academies or newly created academies and teach apprentices in the academies, which has improved the academic status of the academies, established prestige for the academies, and expanded the social influence of the academies.

Most famous scholars in the Northern Song Dynasty worked in official schools, and most famous scholars in the Southern Song Dynasty gradually moved from official schools to Zu Academy. Zhu Xi, Lu Jiuyuan, Lu Zuqian, Zhang Bai and others were all celebrities in the academic circles of the Southern Song Dynasty and were active advocates of academies education. Their disciples and disciples were also famous figures who actively founded academies, which helped fuel the prosperity of the Southern Song Academy.

Masters of Neo-Confucianism taught in academy, which expanded the influence of the academy and attracted a large number of scholars to visit. In particular, their disciples and disciples created academy to expand their influence, which also led to the prosperity of the academy and created an unprecedented boom. However, in the case of the political environment reversal and the speech ecology deteriorated, the existence significance of the academy in the Song Dynasty should not be underestimated.

The academies are private learning systems independent of the official school system, and there is no need to surrender to the official value system, which retains a pure land for free discussion of thought and knowledge. Especially after the Southern Song Dynasty turned, most intellectuals, as political oppositions, spread their academic thoughts and value concepts through the academies.

Zhao Bing believes that the scholar class wrote a letter to talk about things and cared about current affairs, which had certain progress and positive significance, but it was not as perfect as imagined. Because there were indeed some scholars who were obsessed with the ancient system and were ignorant of political affairs. Some of them wrote a letter to talk about things, not only failed to touch on the major issues of national economy and people's livelihood, but also spoke some old tones that were inconsistent with their words. As the historian Lu Simian criticized without hesitation: "There is oppression of a strong enemy outside, and the most important thing is to enrich the country and strengthen the army, but the Confucian Song Dynasty could not focus on it with all his strength."
Chapter completed!