Why are all the ten continents overseas divided into children? It is only because Ji State advocated "Xunzi" and practiced the "way of being a sage inside and being a king outside".

Only the descendants of Prince Ji, who have been teaching by words and deeds since childhood, can all the advanced conveniences of Ji Kingdom be allowed to be approved by all the worlds. This is the consensus of Ji Kingdom, and there is no doubt.

Especially Xunzi, "controls the destiny of heaven", "nature is evil", and "the king of the Dharma". He penetrated into the hearts of Ji people.

All the actions of King Ji can be summarized as "The King of Fa Hou".

The first thing to discuss Xunzi's "Fa Xun King" was Ma Qian, the Taishi Company. "Records of the Grand Historian: The Chronology of the Six Kingdoms": "The Biography says: "Why is the 'Fa Xun King'? Because it is close to oneself and is similar in disguise, it is easy to act on the humble and easy to act on."

"Fa's previous king" and "Fa's next king" are political propositions of different Confucian schools. "Fa's previous king" refers to ancient emperors: Yao, Shun, Yu, Tang, etc. The virtues and politics of the previous kings are mostly recorded in classics. For example, Yao Zen was in Shun, Shun selected wise men, Yu controlled the flood, Shang Tang defeated Jie, and King Wu defeated Zhou.

Confucian sages such as Su Confucius and Mencius, all highly praised the "predecessor kings", either by their words and by their own words and deeds; or by "the words must be called Yao and Shun". Xunzi then summarized the "predecessor kings" as the basis of Confucian rule in the world. Since Emperor Wu of Han, he abolished all schools of thought and respected Confucianism. Confucianism has become a feudal dynasty and a two thousand years of orthodox. "predecessor kings" are also dynasties of history. They are regarded as the golden rule. All major national affairs must be traced back to the origin and seek solutions from the "predecessor kings".

Indeed, the Confucian "laws and the previous kings" did not follow the rules. "The Book of Rites and Music" says: "The Five Emperors did not follow the music in different times; the Three Kings did not follow the rituals in different times."

Corresponding to the "Father King" is the "Father King". "Father King" was proposed by Xunzi, referring to "Seeing the Father King". Xunzi believes that "then the Father King". "Therefore, those who respect the sages are domineering, those who respect the wise will survive, and those who are arrogant will perish, those who are arrogant will perish, and those who are arrogant will perish, and those who are arrogant to the wise will perish, which is the same as the ancient and modern times." The meaning of the subtle meaning is that the ritual and music system of the previous kings has been passed down from generation to generation. Therefore, the law of the later king is actually the trace of the ancient sage king. Therefore, "Father King" is the "Father King". The inheritance is orderly.

Han Feizi, a disciple of Xunzi, further proposed "respecting the king of the present": "If the rule of the world is different, the country will not follow the ancients." Han Feizi believed that the national policies should be formulated according to local conditions, the times should be cultivated, and national policies should not be formulated. It is not allowed to be relied on in ancient times. He did not agree with the saying "the politics of the previous kings should govern the people of the current world" and "the rule of the previous kings".

The biggest difference between Xunzi's "Fare the Queen King" and Han Feizi's "respecting the King of the present". Xunzi believed that "the same thing as ancient and modern times". The politics of the Later King is the trace of the previous king. The kings of ancient and modern times have orderly inheritance.

However, Han Feizi thought that "the world is different in governance." Therefore, "the country does not follow the ancients." The dynasties at present do not need to imitate the ancients. They cut off the connection between ancient and modern times.

Because of this, although Xunzi was repeatedly criticized, he said that he was "Confucianism and Law merged". However, Xunzi came out of the Confucian school and there was no objection in the world.

Han Feizi, "no king or father (note ①)" must be the Legalists.

Therefore, when the new dynasty was first established, they followed the law school and "governed the world in a different way, so that the country was not ruled by the ancients." They went into battle lightly, eliminated the ills and eliminated accumulation, and were invincible. However, when they were firmly in the country, the throne was inherited in an orderly manner. However, they were also crowded with people, "respecting the sages and respecting the wise". They tried their best to prove the orthodox dynasties. The national policy also gradually changed from "ruling the world and using the law" to "governing the world and using Confucianism", in order to achieve the balance between the two schools: "Confucianism and Law". This is the so-called "Confucianism and Law."

That's why later generations lamented. "I once said that the world of three generations and below was not governed by Mencius, but Xun Qing."

Let’s see King Ji again.

Whether it is "Twenty-State Journey", "Power Field System", "Compilation of Households and People", they all come out with "the law of the previous kings". However, King Ji did not stick to the rules, but changed according to the place and time. "Twenty-State Journey", power and obligations are matched. "Power Field System" allows debts to be first raised and repayment in installments. "Compilation of Households and People", and separate households without analyzing the property. Such. King Ji's law is actually the trace of the previous king. Therefore, "The Law of the Later King" is the "Power Law of the First King".

The new policy of King Ji. Continue the past and open up the future, and inherit in an orderly manner. The "Xunzi" is published, and the great Confucianism is undoubtedly.

Because King Ji was "polite and concise" and "follow the rules". Therefore, his talent was respected by the world.

In a nutshell, I am in the Han Dynasty where Confucianism unified the dynasty and the country. Isn’t it about Confucianism?

A glimpse of the whole leopard can be seen.

Famous scholars in the world came one after another. It was precisely because the Ji Kingdom used "Xunzi" as the basis to establish great Confucianism. Moreover, the three rises of the Han Dynasty were about to come. It was represented by the Xun family in Yingchuan. The "Xunzi" school will inevitably flourish. When the Yan Han Dynasty rises three times, it should be a prominent scholar.

Confucian Zong included Xunzi in the "Five Books". Their intention was self-evident.

Zhiwei sees it.

He was familiar with the Ji people's "Dharma Queen" and Xunzi "controlled the destiny of heaven" and "nature was originally evil". For the Ji people, what he did was also natural.

How can Confucian scholars in the world not flock to them?

Remember, "Xunzi" is also Confucianism!

There is no need to give up what you have learned throughout your life and turn to other schools. There is no need to suffer from changes in the three views. As for the "switching costs", it is not worth mentioning compared to long-term profits.

After all, it is just a dispute between Confucian disciples and sects. King Ji seeks the greatest common ground at the lowest price, so that he can achieve today's prosperity.

Get back to the point.

Ji-style ships, three thousand miles a day and night. King Ji sent envoys to the court. The court and the country were spreading countless wealth. It is commonly said that "wealth can make ghosts push the grinding." Moreover, the emperor of Zhendu had a golden word and jade. Anyone who wants something must respond. But if there is any mistake, he will immediately ask for it.

The statements in King Ji's bows were handed over to the three dukes and nine ministers, and the work was carried out to the emperor. The emperor then opened a special court discussion. He ordered the Taifu, Taishi, Taibao, San Shanggong, and the general of the chariot and cavalry to enter the palace to discuss matters.

There was no objection. Then the edict was issued.

The king of Ji asked to join more than ten countries in northern Tianzhu, established Fengzhou and appointed Wan Zhen, the nobleman of Nanzhou, and was the first governor of Fengzhou. He governed Wangshecheng and led the southern countries in the mountains. For example, the right general of Suinan and the left general of Suinan, Liu Wu, and other personnel appointments were all the same as King Ji.

At this point, King Ji's expedition has come to an end.

When everything is ready, King Ji can choose the opportunity to return to his country.

"What is the outcome of the battle between Kushan and Baicheng?" When Chang Ning's beauty, Chang Liang Zi, the right guard, was ordered to leave the hall, the King of Ji asked again.

The beauty of Changning, the left guard Changbai Wei, replied: "The victory and defeat are not decided."

"Baicheng is attacking from a high place, and Kushan is attacking from a high place, and Kushan is not good at attacking from a high place." As King Ji expected, it is difficult to decide the victory or defeat in one day, and Ji cannot order Kangju to withdraw his troops in one day. Kangju will not move, and Anxue the eastern army will not dare to move. The stalemate will not stop. If Anxue Lao Wang is killed, the throne will fall into the hands of the country in the west, and the second prince will be the hand of the second prince. If he shakes hands with Rome, he will make peace. Kushan will be unable to take care of himself. Baicheng will take the opportunity to extend his life. There will be no peace in the southern border of Fengzhou.

Thinking of this, King Ji then said, "The hundred fighting ships that the Kushan King asked for can be given to you."
Chapter completed!