Ouyang Shuo's ambitions are very big, but it is difficult to implement them.

Since ancient times, the collisions in the fields of thought and theory have been the most bizarre and unpredictable, and their danger and cruelty are not less than a super-large-scale war.

This is a war without gunpowder, a battle without swords but blood is visible at any time. In fact, some wars are the continuation of the struggle in the field of thought.

During the Spring and Autumn Period and the Warring States Period, no one could convince anyone. One of the reasons was that the theories of the hundred schools of thought were too different, and they even stood opposite each other and could not coexist.

How to choose is really a big problem.

Fortunately, Ouyang Shuo has many supporters. In addition to Confucius' statements, heavyweight leaders of the heavyweight school who served in Daxia, such as Mo Zi, Han Feizi, Sun Wu and Xu Xing, expressed their support one by one.

The four schools of Confucianism, Mohism, Law and Military are the core of the various schools of thought.

With these four schools, Ouyang Shuo's idea could be implemented. Seeing this, Taoism, Yin-Yang School, Zongheng School, Miscellaneous School and other schools could only agree.

"I can't agree!"

Once the four Confucian and Mohist soldiers were allowed to dominate the construction of the ideological system of Daxia, the rest of the sects would have to be "in the wild" in the future and would have no practical place. This would be sad.

At this time, Lao Tzu, who emphasizes "ruling by doing nothing", cannot remain indifferent.

The current wilderness is no longer the wilderness of the first year of Gaia. The overall situation has become increasingly stable, and the focus of the territories begins to change to internal affairs. In a broad environment, Taoism's "governing by doing nothing" has great potential.

Of course, there are also diehards who are unwilling to participate.

Ouyang Shuo did not force this. If they didn't even have this knowledge, they would rather stick to their own sects and stick to themselves. Even if they participated, it would be more harmful than good.

The major event has been decided, and Ouyang Shuo announced the end of the meeting.

…………

When you all disperse, Ouyang Shuo specially invited giants such as Confucius, Mozi, Laozi, Han Feizi, and Sun Wu to lead them to a quiet room in Zhengming Building alone to start the second round of detailed discussions.

Jiang Shang accompanied him throughout the journey.

After sitting down, a maid brought incense tea and pastries.

Because it was a small-scale discussion, the atmosphere naturally became a little relaxed. Ouyang Shuo sat cross-legged and said straight to the point: "I have said that in terms of knowledge, everyone is my teacher. When it comes to formulating an ideological system, I will not intervene too much, and only presided over by Mr. Jiang Ge."

Jiang Shang stood up and bowed, which was considered as taking over the task.

When I saw this, I became more and more confident in my heart, and my doubts gradually faded.

Not participating in it does not mean that Ouyang Shuo has no idea. On the contrary, Daxia's ideological system must be centered on Ouyang Shuo's will and reflect his wisdom.

After taking a sip of fragrant tea, Ouyang Shuo continued: "I have three requirements for how to build this ideological system, and please remember it."

"But please let the king tell me clearly!" Confucius and others were all wise people, how could they not understand?

“One.”

Ouyang Shuo stretched out a finger, "The power of the king is not given by heaven, but by all people. Water can carry a boat, but can also overturn the boat. This is the highest essence of Daxia's thoughts, and I hope you will understand it carefully."

In the game world, the background of the Huaxia District is the feudal imperial system, but Ouyang Shuo has no intention of becoming a lifelong feudal emperor. He still hopes to "retire" one day and start the second half of his life.

To this day, Ouyang Shuo's practice of "Huangting Neijing Sutra: Qi Practice" has been practiced to the fourth level, and is about to break through to the fifth level. His true energy is extremely powerful, and his body has been reborn again.

Ouyang Shuo is very much looking forward to what kind of new world will it be if he successfully opens up the Purple Palace after he has completed the practice of "Huangting Neijing Sutra: Qi Practice".

"Imperial power is what I want; the great way is what I want. Both cannot be obtained, and they are the ones who abandon the imperial power and take the great way." This is Ouyang Shuo's insistence.

Ouyang Shuo’s ultimate pursuit is to pursue the great way and leaps to the level of life.

The road to hegemony is just a node in his life journey, but not the end. His end is the road that is far away but full of temptation.

But fighting for hegemony is an indispensable prerequisite.

Without hegemony, there is no question of pursuing the great way, which is a prerequisite.

Just imagine, if Ouyang Shuo was not a prince but was just an adventurer in his previous life, how could he obtain top-level practice methods such as "Huangdi Neijing" and "Huangting Neijing Sutra".

How could there be rich cultivation resources?

The third chapter of the combination technique has no clue yet, so how can it be separated from the power of the dynasty?

Taking a step back, Ouyang Shuo's path to hegemony is also a kind of experience in the world, and it is also tempering the mind of Tao, making his mind stronger and stronger and not be confused by external things. It is essential for pursuing the great way.

So, "Every stage has its pursuit of each stage."

Hegemony is also a kind of Tao.

It is precisely because of this that Ouyang Shuo took the initiative to put forward the view that "the power of the monarch is not a grant from heaven". He simply disdained to use the illusory way of heaven to prove the legitimacy of the rule of Daxia.

"I'm God!"

Confucius and others were quite moved and seemed very surprised.

Ouyang Shuo did not explain much, and then put forward the second requirement, "The general outline of Daxia's governance should be governed by law, benevolence and the people, and filial piety."

Obviously, Ouyang Shuo puts the law first and serves as the general hub.

When Han Feizi heard this, his eyes burst out with bright light, as if he saw the prosperity of the Legalists. Confucius was a little disappointed. Obviously, the Confucian style can only be used to teach the people, not to govern the country.

As for Mozi, Laozi and others, they were even more disappointed.

Ouyang Shuo's intention is also very simple. To govern a huge territory, there must be a ruler and a universal code of conduct.

This principle is the law.

Ouyang Shuo has planned to continue to improve and expand the Daxia Code system based on the existing "Daxia Code" so that it can penetrate into all aspects of people's lives.

Only by adhering to the law and following the law can the dynasty last forever.

Of course, in addition to legal principles, Ouyang Shuo did not forget the essence of Chinese civilization, that is, "benevolence", "filial piety", and the traditional virtue of Chinese civilization.

If the law is the last firewall for governing the country, then virtue is the silent influence and education of moistening things. Only by knowing the relationship between the two can a new era of the Great Xia be opened.

Then, Ouyang Shuo expressed the third requirement, "Incorporating the ideas of hundreds of schools, we should pay attention to universality and promote universal values ​​so that they can be easily spread and can be used in all directions."

Ouyang Shuo's ambitions are not limited to Daxia.

Chinese thoughts must be easy to spread in order to take root and sprout overseas and grow vigorously. Not to mention the distant past, Daxia now has many overseas territories, and urgently needs a set of ideological weapons to arm the local people.

In this way, it is also beneficial to the rule of Daxia.
Chapter completed!