Since Er Cheng succeeded and founded the Luo School lineage, Luo School has become one of the important schools that laid the foundation for Neo-Confucianism in the Song and Ming Dynasties. However, during the Northern Song Dynasty when Yang Shi was active, although Luo School always enjoyed a high reputation among scholar-bureaucrats, it Due to his involvement in the fierce party struggle in the court, Luo Xue, who stood on the old party position and opposed Wang Anshi's new learning, encountered official strict prohibitions twice in the middle and late Northern Song Dynasty and suffered a major blow.

In the eighth year of Yuanyou (1093), Yang Shi went to Liuyang County to take up the post of magistrate. He detoured to Luoyang, was introduced by You Zuo, and became a disciple of Cheng Yi. It was at this time that Luoxue was attacked by Song Zhezong for the first time and was in the most difficult situation. During the period, from the Yuanyou period until Huizong of the Song Dynasty came to the throne, although Cheng Yi had a brief experience of being pardoned and reinstated, he was immediately deprived of his official title. It can be said that up to the date of Cheng Yi's death, Luo Xue's misfortune of being officially banned has never been lifted.

After Emperor Huizong of the Song Dynasty gave up the line of "building Zhongjingguo", he cracked down on Luo Studies even more harshly than Emperor Zhezong did. He even "made a plan to destroy literature since (Cheng Yi) was born" [3] and banned lectures. Moreover, his disciples such as Yin Zhen and Zhang Yi were "sent to Henan Province to study" [4] and "expelled all the apprentices" [5]. This academic ban lasted for a full twenty-two years. During this period, a situation was formed in which "he (Cheng Yi) set a great ban on his teachings for the world, and scholars did not dare to repeat their teachings" [6]. Despite being in such a situation, Yang Shi still used his influence to insist on He wrote books, lectured and taught apprentices, and became the mainstay in the hearts of Luo scholars who spread all over the world.

During this period, Yang Shi's main writing energy was placed on the compilation of Er Cheng's quotations and the revision of Cheng Yi's "Yichuan Yi Zhuan".

Because Luo School was banned, the imperial court ordered all the disciples of Cheng Yi to be expelled. As a result, Luo School disciples were scattered all over the world, and the court prohibited Luo School from giving public lectures. This resulted in the spread of Luo School theory under the circumstances at that time. It can only be passed down by word of mouth privately among disciples scattered all over the country.

When Cheng Yi was giving lectures, he would often cite some "circumstantial arguments" [7] as negative examples for his disciples. However, at that time, the indirect transmission by word of mouth that had to be used to spread Luo Xue, in In the absence of reliable textual records, these remarks mixed with the main treatises were inevitably "increasingly popular among scholars, but they were unknown". Therefore, what Yang Shi was worried about appeared, "Mr. Quotations are widely circulated, and there are quite a lot of records in them." "There are distortions"[8], so Yang Shi believed that at this time, as one of the most orthodox descendants of the Cheng family, he had the responsibility to "collect, delete and delete duplications and doubtful ones" from Er Cheng's quotations[9] , and then with You Dingfu, Hu Kanghou and Luozhong "Professor Zhu" and other scholars who had heard of Ercheng's teachings in person, "when they were looking for it, they would ask for it in books, and at the same time they would proofread it" [10], and then "add a little more" Polish it and make it into a book", hoping to use this to clarify the truly orthodox Chengmen theory and spread it throughout the world.

In the situation where Luo School was attacked repeatedly and scholars were scattered, Yang Shi's move was undoubtedly helpful to preserve the true doctrine of Ercheng. It ensured that Luo School scholars could obtain the most orthodox inheritance under the conditions at the time, and prevented Luo School from truly Loss became a myth and played a crucial role.

Yang Shi's sense of responsibility for maintaining the orthodoxy of Luo School was clearly revealed in his "Book with You Dingfu": "The only thing left for the master's sect is my two ears, so I have to take responsibility for it!"[12]

Ercheng established his theory of "Heavenly Principles" and completed the transformation of Confucianism from cosmology to ontology under the successive promotion of various scholars in the Northern Song Dynasty, and built a Neo-Confucian ideological system centered on the theory of "Heavenly Principles". The origin of this ideological system is

It is extracted from the Confucian classics, and its final completion must also be implemented in the reinterpretation of the Confucian classics with the ideological system of Neo-Confucianism.

According to Volume 18 of the "Er Cheng Yishu", someone asked Cheng Yi: "I heard that there is an interpretation of the Five Classics, can it be accomplished?" [13] It can be seen that although it was not until Zhu Xi that he completed the work of annotating the Confucian classics with the Neo-Confucian system,

But as early as when Cheng Yi was still alive, he already had the idea of ​​re-interpreting Confucian classics with his own Neo-Confucian system. Cheng Yi's answer to this question was: "Only the "Yi" must be written by himself.

All the classics were divided among the common people in Guanzhong and compiled according to a certain theory." [14] From here we can also see that Cheng Yi attached great importance to the work of annotating the "Book of Changes". Yang Shi said: "The teacher's Tao is enough to be a teacher of the world.

, and in Yi you are especially sincere" [15], which is indeed true.

Since it was in the early days of Neo-Confucianism at that time, many fundamental issues in Neo-Confucianism had not yet had time to be discussed, and it was relatively difficult for students to skillfully use the concepts of the Neo-Confucian system to reinterpret Confucian classics.

Yi's disciples Liu Xuan and Xie Tijun both wrote "Spring and Autumn Annals", but Cheng Yi was very dissatisfied with their results. Therefore, as the only "Yichuan Yi Zhuan" handed down by Cheng Yi, it can be said to be the only one at that time.

This model of systematically reinterpreting Confucian classics using the concepts of the Neo-Confucian system plays an extremely important role in the inheritance of Ercheng and even the entire Luo School.

However, due to the repeated attacks from Luo Xue and Cheng Yi himself at that time, "Yichuan Yi Zhuan" "Fangcaoju had not yet been written down, and the husband was ill and was about to lose his limbs", so he "taught the book to his disciple Zhang Yi".

However, Zhang Yi also passed away within a year after Cheng Yi's death, so "Yi died not long after, so his books were scattered".[16]

When Yang Shi was editing "Yichuan Yi Zhuan", due to Zhang Yi's death, his books were scattered, which resulted in "there were many old copies of Yi Chuan Yi Zhuan handed down by Westerners" at that time, but "scholars had no rare copies"

. And Yang Shi obtained the manuscript of Mr. Cheng Yi's "Yichuan Yi Zhuan" through his friend Xie Xiandao. According to his "Preface to the Correction of Yichuan Yi Zhuan": "At the beginning of the Zhenghe Dynasty, my friend Xie Xiandao obtained his book.

"Informed to the Capital", but due to countless twists and turns during the period, these manuscripts were already "incomprehensible and repetitive, and almost unreadable". Therefore, Yang Shi spent many years re-editing "Yichuan Yi Zhuan", "removing the other

It was repeated in a disorderly manner, and it was not completed until the end of the year." Moreover, because Yang Shi felt that he "obtained the manuscript too late and could not receive personal instruction," he adopted the method of "preserving it temporarily" for those manuscripts in which "their fallacies were suspected but not yet understood."

This attitude not only ensures the orthodox inheritance of Mr. Yichuan's Yi-Xue thoughts, but also allows the original text of "Yichuan Yi-Zhuan" to remain original.

When Yang Shi encountered repeated attacks on Luoxue, and was even banned by the government, he still spared no effort to revise "Yichuan Yi Zhuan" and compile Er Cheng's quotations. His purpose was only to spread the pure Er Cheng studies through these books.

Yang Kailai. It plays an irreplaceable role in the inheritance of Luo School in adversity, and even in enabling later generations of scholars to obtain the original appearance of the Ercheng theory.

During the reign of Emperor Huizong of the Song Dynasty, when Cai Jing and other powerful officials promoted Wang's new learning and dealt a series of blows to Cheng Yi and Luo School, Yang Shi, as a senior disciple of the Cheng family and highly regarded by the literati at that time, was Under such circumstances, he bucked the trend and was summoned by Emperor Huizong to the central government from a minor official at that time. In the sixth year of Xuanhe (1124), Huizong summoned Yang Shi, who was already seventy-two years old. He went to the palace as Secretary Lang, and the next year he was transferred to Writers Lang. In July, Yang Shi'er was given the title of Storyteller in Yingdian Palace. This was the position that his mentor Cheng Yi once held, which is equivalent to the title of "Emperor Master". In the first year of Rong. Jingkang (1126), Yang Shi also served as the minister of sacrifice for the prince of the country, and became a veritable leader of the Qingliu of scholars. However, in contrast to Yang Shi's repeated encounters and promotions, the imperial court's attitude toward Luo Xue The ban on academics was not "removed by the Yuanyou Party for academic bans" until the time of Jingkang, when the Jin people were already at the gates. [17] Even in the fifth year of Xuanhe (1123), the year before Zhao Yang Shi returned to the center. In July, Emperor Huizong also issued a special edict to ban Yuanyou's academics, claiming that anyone in the world who learned Yuanyou's academics would be punished for violating the regulations.

The appointment of Yang Shi this time was attributed to Cai Jing, a powerful official at the time. The "History of Song Dynasty: Biography of Yang Shi" records that the reason why Cai Jing appointed Yang Shi was: "There are many things happening in the world, and those who have something to say about Cai Jing think that Things will surely fail at this point. It is better to introduce the old virtues and mature people to the left and right. The common people are still within reach, and the prime minister of the time is him." [18] "History of the Song Dynasty: Biography of the Traitorous Minister II" also calls Cai Jing's son Cai Chen "Brother Shi also knows that the situation is changing day by day. , his guests Fu Moqing, Sun Fu and others replied: "The world is bound to fail, and the Cai family will be defeated, so we should urgently plan for it." He was aware of this, discussed it secretly with You, and held some correct opinions, so he was different from Beijing. They were too shy to say it clearly, so they cited Wu Min, Li Gang, Li Guang, Yang Shi, etc. to use it to save things."[19] It can be seen that Cai Jing's appointment of Yang Shi this time was not to attack because of his change in advocating new learning. Luo Xue's position was just that he hoped that Yang Shi could become one of his pawns that could make up for the endgame in this critical moment.

However, even so, Yang Shi's official career is indeed of great significance to Luo School, which has been struggling in adversity. After all, Yang Shi, as the authentic successor of Ercheng School, was still one of the most important figures in Luo School during the years when Luo School was banned. The reputation of a loyal disciple of Luo Xue who insists on writing books and teachings has long been known to the world. Such a figure suddenly enjoys a high position. For Luo Xue scholars who have been scattered everywhere and suffered suppression for many years, he is undoubtedly a powerful person. The spiritual encouragement of Yang Shi, and Yang Shi's entry into the court also gave him, who already had a very high reputation among Luo scholars, the greatest possibility and strength to rise up and raise his voice in the troubled times at the turn of the Song Dynasty. To serve as a dual reserve of talent and theory for the dissemination of Luo School and the formation of Neo-Confucianism in the Southern Song Dynasty.

Yang Shi also took the initiative to realize the mission and significance of his official career. Therefore, since he came to the court, he has been seizing every opportunity to criticize Wang Anshi's new learning, which was the mainstream of the court at that time, and strive for freedom. An opportunity for Luo School to replace Wang's New School and become the official ideology.

Since Yang Shi's official appointment was just a propaganda maneuver by Cai Jing and other powerful officials during the turbulent times, although Yang Shi was given many honorary titles in name, he was still in the court at that time. Under the situation where Cai Jing's party controlled the government, not only was it impossible to realize the ideal of replacing Wang's school with Luo school as an official school, but it was also impossible to even slightly change the suppressed state of Luo school.

However, Yang Shi's emergence as an official and entering the core of power in the court objectively allowed Luo Xue to gain a place in the Zhao and Song Dynasties where the Wang Xin Xue Party was originally dominated by the Wang Xin Xue Party under the control of Cai Jing and others, especially

At that difficult and precarious moment, this kind of participation had an incomparable significance. After all, the changing situation brought about by frequent wars at the border and the change of emperors in Zhao and Song gave Luo Xue

It provides countless possibilities from latent to explicit.

Therefore, in the first year of Jingkang (1126), when the Jurchens leaped south on horseback and the Zhao and Song regime was in danger, Yang Shi seized the opportunity to send several memorials to Emperor Qinzong who had just ascended the throne. In addition to stating the peace agreement,

In addition to practical suggestions such as fighting for three towns and one commander, the focus is to stand from the standpoint of a Neo-Confucian scholar and explain to Emperor Qinzong the strategy of governing the country based on "integrity and sincerity" under the guidance of the Neo-Confucian theoretical system, and to

Jing Gong’s New Learning put forward fierce criticism and criticism.

Yang Shi claimed: "I have heard from ancient times that those who wish to establish virtue in the world must first rule their country; those who wish to rule their country must first regulate their families; those who wish to regulate their families must first cultivate their own bodies; those who wish to cultivate their own bodies must first

To rectify one's mind; if one wants to rectify one's mind, one must first be sincere in one's intention; if one wants to be sincere in one's intention, one must first understand it; to achieve knowledge is to examine things, and then to know them, to know them, and then to be sincere in mind, to be sincere in mind, then to have a righteous heart, and to have a righteous heart.

Then the body is cultivated, the body is cultivated and then the family is in order, the family is in order and then the country is governed, and the country is governed and then the world is peaceful" [20], and in this logical chain of derivation, Yang Shi believed that "from the cultivation of the body to the world, there are no two ways.

Yes, it’s just due to sincerity” [21].

Taking "righteousness and sincerity" as the foundation of the king's governance is also Yang Shi's consistent thinking. He has expressed the same meaning in many places. Naturally, Yang Shi stands as a descendant of Luo Xue, and he also believes in "righteousness and sincerity".

He added an interpretation within the theoretical system of Neo-Confucianism. He once said: "When Ji Chang was in Beijing, he asked how a righteous heart and sincerity could bring peace to the world. He said to him: 'No one in future generations can rectify their hearts. If you can,

If you have a correct mind, the effect will naturally be like this.'" In his view, "correct mind and sincerity" "should be able to realize the so-called center when the joy, anger, sorrow, and joy have not arisen, and to be able to obtain the so-called after the joy, anger, sorrow, and joy have arisen.

"Harmony" [22], if this can be achieved, then "to achieve harmony, the natural heaven and earth can be established, and all things can be cultivated, how can this be achieved in a peaceful world?" [23]

In Yang Shi's view, his conception of kingly governance was a way of reversing the new learning of Jinggong in the past. He believed that Wang Anshi's governance thought was based on the belief that "you can defeat people by being clever and then you can control them and stop their chaos."

[24], However, Yang Shi believed that this would lead to "if you have the intention to win, and apply it to things, you must be right about your own rights and wrongs...and you are stubborn and will not change. This is how cleverness turns into deception."

"[25], so the king's governance that truly conforms to the way of a saint should recognize the principles of nature through "righteousness and sincerity", and then "preserve the principles of heaven and get rid of the desire to win", so as to achieve the goal of "get rid of the desire to conquer and only follow the principles of heaven"

If you follow this, you will be in a state where cleverness becomes deceitful.”[26] Only in this way can it be possible to achieve the goal of repairing Qi and Zhiping.

In Yang Shi's discourse system, the king's "righteousness and sincerity" and understanding of heaven's principles are not only an effective way to achieve the goal of cultivating Qi and Zhiping, but also the only way. He believes that "when the court is doing things, if all the big and small must work together,

Virtue must be based on clear principles. There is only one principle for the whole world, so what they do must be the same. If you use wisdom, everyone will come up with their own private thoughts, and everyone will have the same private thoughts."[27].

In the "Book of Emperor Shangyuan", it is said: "When the emperor and his ministers interact with each other, sincerity should be the main thing" [28]. He believes that as long as Emperor Qinzong can act with integrity and sincerity, he will naturally be able to cope with the difficulties at hand.

, and even achieve the goal of great governance in the world

At the same time, in another memorial written by Emperor Shangqinzong, he directly criticized Wang Anshi's teachings, and even blamed Wang Anshi for all the perverse actions of Cai Jing and his party since they took over the government.

On his head, he claimed: "(Cai) Jing was able to act recklessly and cause today's disaster, but Anshi can be used to enlighten him" [29], so he asked Emperor Qinzong to implement "the fallacies of Zheng'an Shi's scholarship and pursue the

Wang Jue, Ming Dynasty and foreign ministers, destroyed the statues of worthy persons" [30] and other drastic actions to "prevent obscene words from confusing scholars" [31].

In the face of foreign aggression, when the Zhao and Song dynasties were already in danger, Yang Shi was still obsessed with academic debate. Although his eagerness to win official recognition for the long-suppressed Luo School is understandable, however, in this period of time and scenery

However, it was an unwise move to be sincere, and even a thousand years later, the officials of Siku could not help but ridicule this in the summary of "Guishan Collection": "At the time of Jingkang, he was the first to speak with sincerity", [32

] "It's too circuitous." At that time, Yang Shi's behavior of ignoring the court's situation because of his school's selfish interests aroused unanimous backlash from the court's Qingliu and the imperial students at that time, so that he had to resign in embarrassment and hang up his title.

And go.

However, objectively speaking, Yang Shi's attack made the rulers realize that Luo School was a major alternative resource besides Wang's new school. Therefore, the Song Dynasty moved south and Gaozong succeeded to the throne.

When we deliberately wanted to draw a clear line with the previous generations, the rise of Luo School became a matter of course.

(2) Criticizing Jing Gong’s New Learning

After the Song Dynasty moved south, Gaozong ascended the throne. Faced with the fall of Bianjing and the decline of the country, it was urgent to clarify the responsibility for the political defeat of the previous dynasty. However, for Gaozong, he would never dare to shift the responsibility to the already dusty

The two emperors of Huiqin in Mobei, not to mention Cai Jing and other powerful officials who were famous for a while, have become traitors recognized by the government and the public. Therefore, Emperor Gaozong was naturally responsible for the national disaster in Jingkang.

All the blame was placed on Cai Jing and his party, and for decades, Wang's new school, which had been used as a protective banner by Cai Jing and others, naturally became the scapegoat for the political defeat in the late Northern Song Dynasty.

In March of the fifth year of Shaoxing (1135), Wang Juzheng, the minister of the Ministry of War at that time, presented "Bianxue" to attack Wang's new learning. He had such a dialogue with Gaozong:

(Wang Juzheng) Jin said: "I have heard that your Majesty has deeply hated Anshi's learning for a long time. If you don't know the Holy Heart and see its shortcomings, do you dare to ask?" It said: "Anshi's learning is mixed with Bo's (hegemony) way.

Take Shang Yang to enrich the country and strengthen the army. Today's disaster is caused by people only knowing the crimes of Cai Jing and Wang Fu, but not knowing that the world is in chaos. It was born in Anshi." [33]

Here, Gaozong concluded that "chaos in the world originated from Anshi" for Wang Anshi's studies. In fact, this view was exactly what Yang Shi focused on in the "Book of the Emperor Shangyuan" written in the first year of Jingkang.

elucidated.

With Emperor Gaozong blaming Xin Xue for the Jingkang Rebellion, Luo Xue, which had been suppressed for a long time, finally had a chance to rise up.

In May of the first year of Jianyan (1127), Emperor Gaozong came to the throne. In August, he issued an edict to "summon Yang Shi back to the court. Before he arrived, he summoned (Qiao) Ding again. At this time, Xu Jingheng, the official in charge of the matter, and Wu Ge, the left-hand official, were sent to the court.

, Ma Shen, the imperial censor in the palace, was all named "De Yi Zhi Xue". [34] For a time, people from Luo Xue gathered in the temple. In the first year of Shaoxing (1131), Emperor Gaozong issued an imperial edict to present Cheng Yi with the Dragon Picture.

The fact that Luo Xue became a bachelor was a very symbolic event, marking that Luo Xue finally had the opportunity and possibility to go to the temple after suffering decades of suppression since Yuanyou.

However, it has been decades since Wang's new school became the official school of the Song Dynasty. Although there have been some ups and downs, it has lasted for a long time and is deeply rooted. Although Luo school has the possibility of being accepted by the court, it cannot really replace Wang's school. Learning to become an official school was still out of reach. In the fifth year of Shaoxing (1135) when Gaozong made the conclusion that "the world was in chaos, it was born in Anshi" and Wang Juzheng used it as the preface to "Bian Xue", even if Under the guidance of the official, Luo learning could not be used to replace new learning in the imperial examinations as the criterion for selection. Huan Guo recorded the situation at that time as follows: "In the fifth year of Shaoxing, the provincial examination candidates Chen Qi did not use Yuan Youren Zhu Zhen and other examinations. Gai followed the new scholars. After seeing and hearing, they were familiar with it and were content with their teachings and refused to change suddenly. However, the scholars who taught Heluo mostly lost their true nature and were arrogant and unable to submit to the scholars. Heart. Therefore, public opinions are fierce and slanderous."

After the sensational dispute between the government and the public at the time of Jingkang, Yang Shishi was already an iconic figure who was highly regarded by scholars of Luo Studies in the world. When Emperor Gaozong ascended the throne, he immediately issued an edict to summon him to return. Later, Yang Shi was also keenly aware of the opportunities and situations that Luoxue faced in the court, so in the last days of his life, he still seized the time to do everything he could. The opportunity launched a criticism of Wang Anshi's new learning.

In the third year of Shaoxing (1133), after Yang Shi became an official and returned to his hometown, at the age of eighty-one, he wrote three books in a row, including "The Theory of the Three Classics", "The Theory of the Three Classics", and "The Theory of the Words". He stood at the forefront of Neo-Confucianism. position, and concentrated criticism on Wang Anshi's new learning.

Wang Anshi did not agree with the theory of good nature and evil nature, but held the theory of the unity of temperament. In his view: "The joys, anger, sorrows, joys, desires, and evils are not expressed outside but are stored in the heart, which is nature; the joys, anger, sorrows, and joys, desires, and desires are expressed outside and are seen in actions. , Qing. Qing is the foundation of human nature, and Xing is the function of emotion, so I call it the same nature." [35] According to this, Wang Xue believes that "Qing is the foundation of human nature, and Xing is the function of emotion." This is why he opposes There is a huge difference between the elimination of human desires and Neo-Confucianism on this point, and Yang Shi claimed that this was because Wang Anshi's new study did not know the "principle of life and fate".

He believes: "Jing Gongyun said: 'I have angels, which is called fate; when fate is in me, it is called xing.' This is the unknown principle of fate." Because: "It is called 'making me', which is exactly what is called making it happen, but the messenger can Is it destiny? If destiny is in me as nature, then destiny becomes a thing of its own. If the Doctrine of the Mean says: 'Destiny is called nature', nature is destiny, how can they be two things? If it is said: 'Destiny is destiny in heaven' , in human nature.' This statement seems to be harmless, but there is no need to say it like this. There is no duality in life at first, and the reason for it is different ears."[36]

As for Wang Anshi's interpretation of the proposition that "to be extremely wise and to be of the mean", "to be wise is to deal with oneself, and to be wise is to deal with others", Yang Shi also criticized Wang Anshi from the perspective of Neo-Confucianism. In his opinion, Wang Anshi This statement undoubtedly completely separates "gao Ming" and "moderate", so that "those who treat themselves well will always live up to the standard, and those who treat others as disrespectful will serve the emperor and relatives" [37]. In his view, this move is tantamount to apostasy. Actions will lead to "separation from the inside and outside, judgment of the heart, the Tao is often useless for the world, and the affairs of the world are all based on private wisdom" [38].

Yang Shi believed that "gaoming" and "zhongyong" should have a physical and functional relationship and cannot be completely separated. This is the so-called: "gaoming is the golden mean. Gaoming is the essence of the golden mean, and golden mean is the use of the golden mean."[39] ] "To be extremely wise but not to follow the golden mean will lead to the virtuous and wise people falling short; to be to the middle way but not to be extremely brilliant will lead to the foolish and dishonest people to fall short. The worldly Confucians regard the wise and the mean as two identical things, but they do not know the mean." [40]

Although the later Zhu Xi did not agree with this view of Yang Shi, he believed: "The remarks made by Yang in ridiculing Wang in "Or Wen" are not right. Although Gao Ming and Moderate are not two different things, they are not the same thing.

Even if they are divided, they are not indistinguishable...Wang's judgment of the two is definitely wrong, and Yang's has no distinction at all, so he does not understand the mean, which is why Gaoming got his name." However, at that time, this pairing

Wang Anshi's criticism of the new learning was extremely influential. Even Emperor Gaozong said when discussing with Qin Hui and other ministers: "Extreme wisdom and doctrine of the mean cannot be divided into two things" [41]. It can be seen that Emperor Gaozong was also influenced by

The influence of Yang Shi’s theory.

Naturally, Yang Shi's fierce criticism of Jing Gong's new learning cannot be regarded as a purely academic dispute. Since Wang Anshi's reform caused the "struggle between the old and new parties", the mutual attacks between the new party and the old party in the court of the Northern Song Dynasty have ceased.

Otherwise, it can even be said that the "old and new party struggles" were the main manifestation of politics in the middle and late Northern Song Dynasty. As a school that stood on the position of the old party, Luo School's attack on Wang Anshi's new school had its own origins, as early as Shenzong Yuanfeng of the Song Dynasty.
To be continued...