The establishment of the Three Divisions Ordinance Division marks the way Wang Anshi meets with the monarch and the externalization of the unity (Part 2)
Although Li Chang was also recommended by An Shi, he explicitly stated that he "did not want the young seedlings to receive interest" ("Song Shi Li Chang Biography"), which was very different from Wang Anshi's purpose of alleviating the shortcomings of the central finance.
The above four dissenting or qualified regulations department inspectors, three of whom were recommended by Wang Anshi himself, shows that in the process of changing the law, the "different theory" is generally respected and tolerated.
If it is said that Su Rui is a collective of change that the Divine Sect "deliberately" put into the reform in order to exist "different theories", then half of the people recommended by Wang Anshi also have "different theories" about the art of Anshi governance, and the objects that Anshi recommends are actually mostly old, and they are all self-seeking, not forced by Anshi, which shows that Wang Anshi did not initially take these people's different theories as wrong.
In fact, when the Three Divisions of Regulations was established, Chen Shengzhi and Wang Anshi immediately expressed respect for the different theories, and it is reported that Chen and Wang zeng jointly issued a statement, saying: "In addition to the disadvantages and benefits, the wisdom of the non-united people cannot fulfill the reasons of the world."
The judges of the Three Divisions of the Beggars, the Superintendents of the Roads, and the Internal and External Officials who have the interests of the money and the use of money are heard in detail, and the people of all colors listen to the statements of the Division. This statement shows that the essence of the Xining Reform Movement inherently contains the possibility of dissent in terms of the composition of its institutional design.
Wang Anshi's recognition of the "wisdom of the united masses" in order to seek "the truth of the world" implies his respect for heterotheism in the early days of reform. Here, the "judges of the three divisions" and the "superintendents of the various roads and internal and external officials" have the ability to manage money, "hear the situation" and "listen to the division", in terms of the structure of authority, the regulations department has completed the integration of financial management powers, and although the regulations division of the three divisions has usurped the financial power of the three divisions, the personnel part that constitutes this institution contains "different theories".
As far as heterogeneity is concerned, in the political practice of ancient and modern China and foreign countries, "heterogeneity" between political actors is not uncommon. However, in the Song Dynasty, heterotheism became the "ancestral law" of the Zhao and Song imperial families to restrain courtiers.
Professor Deng Xiaonan pointed out that in the Song Dynasty, firmly believing in the "law of the ancestors" was not only a political practice model, but also an ideological and cultural model, which as a norm was often found in the concept of the Song Dynasty monarchs and subjects, and had a profound impact on realpolitik. This influence gradually shows a negative effect as the change is gradually advanced.
Therefore, Wang Anshi did his best to respect this family law in the early stage of changing the law, and tried to seek "sameness" in the "different", so he was able to make the subordinate officials in the Three Divisions Regulation Department able to make them talented.
However, once "heterogeneity" became a hindrance to the implementation of the new law, Wang Anshi changed from respecting the family law of "mixing different theories" to the political demand of "no difference between people."
Even in this turning point, he repeatedly "avoided the position" and forced the Divine Sect to express its support. The fusion of "Tao-Potential" between kings and subjects has cracked in the family law of heterogeneity. As far as the "heterothesis" is concerned, it is to maintain the "potential" possessed by the emperor, and if the "heterothesis" disappears, the subordinates will constitute a force that threatens the imperial power.
Therefore, the Divine Sect had to give priority to the stability of the "potential". However, the implementation of Wang Anshi's new law must not be separated from the support of the "potential" of the king, and the reason for the separation of the "potential" lies in the constraint of the "theory of difference.", so after the implementation of the new law, he showed the ruling style and natural transition of the "theory of no difference in man" who tended to be "different" from the unification of "different" to the "same".
Third, the formation of "heterogeneous theories" to "no heterogeneous theories of man"
So, how did this transformation from "heterogeneity" to "no difference in man" come about? In fact, when the reform began to move forward, it was met with dissent from all sides.
This kind of disagreement is not only seen in the "follow-through story" or "ancestral inadequacy" shown by changing or not changing, but also in the multi-faceted entanglement of how to change and in what way to change.
In November of the second year of Xi Ning, the jing feast of the Yingge Pavilion debated whether the law should be changed, represented by Sima Guang and Lü Huiqing. However, this conceptual controversy did not begin directly from the discussion of the new law, but was embodied in cultural behavior, which has been quoted in the preceding article, so in short: Sima Guang's "Zizhi Tongjian" is a famous allusion in the early history of the Western Han Dynasty, "Xiao Gui Cao Sui", which borrows the meaning of the ancient metaphor to the present, so it triggers the questioning and cross-examination of the Shenzong "so that han always abide by Xiao He's law, unchanged for a long time, and can be cross-examined".
The content of this lecture and the emperor's questioning can be understood as a temptation to change the fa by the "heterothesis" with Sima Guang as the "suzerain." Therefore, Lü Huiqing took the opportunity of speaking about the "Shang Shu Xian You Yi De" to list a number of cases of variation contained in the Confucian Classics to target Sima Guang's dissenting theory.
Lü Huiqing pointed out that "Xiao Gui Cao Sui" did not follow the rules and challenged Sima Guang and other "different theories", he pointed out: "May Your Majesty deeply examine (Sima Shi)'s words, and if Gou Guang's words are true, then he should follow them; if the words are wrong, His Majesty should also announce them, repair the purpose, summon the light to question, and unify the discussion." ”
Obviously, at this time, the reformers were already aware of the negative effect of "heterosexualism" on the promotion of the change, so they expressed the demand of "unifying the discussions". However, if there is still political rationality at this time, but it is only manifested in the contest between the "Tao" of the various factions, trying to unify the different theories by studying the principles of scripture, then the change of law becomes in the later stage, and it becomes the fierce way of realizing the unity of "dissent" by the "potential" on which it is based and the "Tao" of others is suppressed.
summary
In the process of promoting Wang Anshi's new law, the negative impact of dissenting forces the members of the change of law to change their attitude towards "heterosexualism". In the early stages of the change of law, the establishment of the Regulation Division of the Three Divisions was prevented, in addition to ensuring the consolidation of power, but also in preventing dissent.
In May of the third year of Xi Ning, when Emperor Shenzong decided to abolish the Three Divisions Ordinance Division, he negotiated with Wang Anshi and pointed out the purpose of the Reform Sect to guard against "heterogeneity".
Obviously, in the second to third years of Xi Ning, the Fa-reformers respected and guarded more than they did in the face of the ancestral precept of "mixing different theories." However, when the Three Divisions of Ordinance was abolished in the third year of Xining, its weight was merged into the Zhongshu, and the attitude of the reformers to different theories changed drastically.
