C203 Separate (1/2)

In reality, it was impossible for Xiao Wen to introduce the talented people that he thought were useful to him.

After all, to him, the Huns were just something destined to be tricked to death.

Letting the Huns become strong was not good for him.

Therefore, there was no need to talk about the Mo family and the farmers that still survived in the Qin and Han dynasties. Even the Dharma, Taoism, and Confucianism sects, which were more conducive to the country's development, would not be introduced by Xiao Wen.

The person he wanted to introduce was in fact the representative figure of Han Shi Faction, one of the three major Poetry Faction in the Han Dynasty.

In his time, Emperor Wen of the Han Dynasty served as a doctoral officer of Emperor Wen of the Han Dynasty, acting as a think-tank similar to the 21st century.

When he arrived at Emperor Han Jing's side, he moved to King Changshan, Liu Shun, to be Imperial Tutor Wang.

When he was at Emperor Wu's, he returned to the academic field and often argued with Dong Zhongshu of the Gongyang School School. During the debate, he was not afraid of Dong Zhongshu at all.

Xiao Wen knew that the Confucian classics taught by Han baby mainly focused on the Book of Songs. Therefore, his guild was called the Han Shi Faction. In addition, his research on the Book of Changes was also very fruitful.

At that time, if one wanted to study the Book of Songs, most of the Confucian scholars in areas such as Yan, Zhao (probably in areas such as the Hebei Plains of the twenty-first century) would use his directions as the standard. It could be said that the academic circles in the Western Han Dynasty had a great influence.

Han Bing had inherited and developed Confucianism, and his thoughts had directly inherited Xun Zi's. However, on the basis of Xun Zi, he had also added some Mencius' thoughts.

For example, as Xun Zi, who taught several great names of the legal family (Han Fei-tzu and Reese), his thoughts actually carried many of the colors of the legal family.

Therefore, in his academic theory, he chose the King of France (reformism) and the King of France (reformism).

As for Han Bei, he believed that he should be the ”King of the Law”.

In the proposition of ”human nature good” and ”human nature evil”, Xun Zi believes in human nature evil. Naturally, this was the theory of ”nature and evil”.

Han felt, however, that human nature was naturally good. As long as they learned how to stay away from bad habits, they would be able to remain kind.

It could be said that through the thoughts of the entire Confucian school, Han Bing had made some decisions and merged them into one. As for the latter, one could basically see the rough outline of the later generations of Confucianism from his academic thoughts. As for his previous thoughts, if he were to take them out individually, he would not remind them that these things were Confucianism. It was likely that only those scholars specializing in the Confucianism of the Qin and Han Dynasties would know that these things were the academic theories of Confucianism.

After all, do you dare to believe that the Confucian Scholar once said that if someone offended you, the next generation's ancestor, you should chop off his tenth generation grandson?

He absorbed Zhou Qin's views, and modified them and updated them. He believed that ”blessing is born into inaction, but birth is born into desire”.

The ruler must control his desire, ”light allusion”, ”make the people use their time”, and avoid war.

With ”modesty and virtue” as the basis of the principle, that is, ”the virtuous will be honored by the respectful, the land will be saved by the thrifty, the status will be honored by the humble, the soldiers will be forced to guard by the fearful, the wisdom by the fool Zhe, the knowledge by the hearsay and the knowledge by the superficial wisdom.” Big enough to rule the world, medium enough to settle the country, close enough to defend oneself. ”

This thought was actually due to the Taoist school's unavoidable miracle of rapid economic development through inaction in the early Han Dynasty, combined with its opposition to the political correctness of the attack on the Qin Dynasty.

If Han baby was in this world, if he went to the Huns and learned the Taoism theory of free economy, Xiao Wen would probably laugh his teeth out.

After all, whether the liberal economy is reliable depends largely on the quality of the people.