The implementation of the imperial examination system in Japan is no less than a heavy shell hitting the depths of the Japanese Confucianism community and the soft threat of the spread of Japanese Confucianism.

In his secret report to the base camp, Ge Sanro pointed out that the spread of Confucianism in Japan began when he sent the Tang envoys in China during the Tang Dynasty. He also studied China in a large-scale study in the Tang Dynasty. He also established an imperial examination system. For example, in Japanese history, Yooyama Fumiji went from Minping to a middle-level official, with his official position below the fourth rank, which was equivalent to the daimyo rank in the Shogunate era.

However, Japanese Confucianism did not spread, but only stayed in the capital area, and the imperial examination was abolished for only a short period of time.

The fundamental reason is that the Japanese aristocratic class believed that civilians were threatening them, so through the hereditary system, schools were set up only for aristocrats.

Confucianism also became a knowledge controlled by the nobles and nobles, and was classified and fixed to special families. Some families specifically explained the Five Classics, some families specifically wrote biography, and some families specifically studied laws and regulations, becoming the "family studies" of the nobles. After leaving the capital, few people understood it.

Katsurara further investigated and pointed out that the shogunate was a regime established by a group of vulgar warriors. In order to enhance the image, the shogunate has also paid attention to absorbing Confucianism. For example, the Ashigaki School in the Ashigaki Shogunate era hired literate monks to explain Confucianism to the children of senior samurai.

But the content mentioned is definitely very superficial, and the main purpose is to make the samurai understand literacy. The status of the samurai itself depends on hereditary and military achievements, and there is no need to rely on the imperial examinations of Confucianism at all.

After Tokugawa Ieyasu established the shogunate, he realized that the Chinese Neo-Confucianism was very powerful in its rule, so he vigorously promoted the Neo-Confucianism and established vassal schools in various vassals, taking the Neo-Confucianism as an important part.

For example, the current Confucian officials of the shogunate such as Lin Rayama received support from Tokugawa Ieyasu during that period and were able to serve in the shogunate.

However, even though Tokugawa Ieyasu strongly supported Zhu Zi's Neo-Confucianism and provided funding to the Japanese Confucian community, it was a change of soup and no medicine compared to the previous shogunate.

After all, in addition to literacy, samurai learns Zhu Zi's studies, and only learns the principle of loyalty to the head of the family. In deeper content, it is impossible for vassal schools to teach, and samurai will not be allowed to think about it.

As for the sage principle of "the people are noble and the king is gentle", the shogunate cannot allow samurai to learn it.

This led to Confucianism becoming an official tool of Japan, rather than belief.

After learning Confucianism, the samurai also evolved into Japanese samurai still had nothing to do with Confucianism. Those Japanese commoners who voluntarily followed their teachers to learn Confucianism could not become officials because they did not have the imperial examination system and could only stay at the bottom of the middle and bottom, and could become a retainer of Daming to write for them. This is the greatest luck for these commoners.

Over time, the spread of Confucianism in Japan today has great limitations. Confucianism, which cannot bring benefits to common people's children, will naturally not become the mainstream knowledge in Japan, and the people will not be interested in it.

And those true Confucian scholars who have learned China and Japan also have no reasonable and reliable mechanism to benefit themselves and students and cannot become part of the Japanese regime, and gradually become people like "clear streams".

Perhaps, on the surface, they were respected by the shogunate and even the Kyoto court, but in fact they had no say in any affairs of the country.

For example, Lin Luoshan, who served as the chief Confucian Confucian, even if he was a general lecturer, his role was only to write and draw.

It's more like a "master" than an official.

Based on the actual situation in the Japanese Confucian community, Ge Sanlang boldly proposed the "Imperial Examination System".

Ge Sanro believed that if the Imperial Army could help the Japanese Confucian community implement the imperial examination system in Japan, on the one hand, it could integrate the influence and strength of the Japanese Confucian community for use by the Imperial Army; on the other hand, it could "same as the same text, words, thoughts, and people as the same", so that Japan could be able to maintain a long-term stability and no longer have the danger of Japanese pirates.

After studying Ge Sanlang's report, Eunuch Wei personally wrote a few big words: "Gao, really high."

He is well-educated in China and abroad, knows many languages, and is widely versed in various local customs. He is rare in ancient and modern times, and has extremely high political and military wisdom. He combines loyalty and honesty and his evaluation of the imperial examination is quite positive.

In order to share good things with the world and firmly build Japan into a paradise of imperial deeds, Eunuch Wei instructed the base camp to immediately start a demonstration of Ge Sanlang's report.

However, based on the current trend of the Battle of the Football War and the actual situation in Japan, Eunuch Wei also believes that the imperial examination should not be too hasty, and it is definitely unrealistic to promote it comprehensively.

After all, the actual control areas of the Imperial Army are limited to the southwest part of Satsuma, Osaka, Nara, and Tsushi, and the area is approximately equivalent to the existence of one or two Imperial Palaces.

Even if the Kyoto War could defeat the main force of the shogunate of Tokugawa Hidetachi, the Imperial Army controlled the area to extend to Guanzhong. The large tracts of land in Kanto and Kansai were temporarily beyond the reach of the Imperial Army.

However, whether the imperial examination system can be implemented is related to the support of the Japanese Confucian community for the Imperial Army. Therefore, after repeated weighing, my father-in-law came up with an actionable plan.

This plan is that after the Kyoto is captured, the existing controlled areas of the Imperial Army can be integrated into a special administrative region, and the Imperial Examination System within this special region will imitate the Imperial Examination System and vigorously support the Japanese Confucian community. Whether in terms of politics, thought, or economics, the Special Zone will give the Japanese Confucian community status. It will also implement the imperial examination system and abolish the former vassal schools to maintain the school institutions under the association system to promote Confucianism and make it stand in parallel with the Chinese language learning movement.

During a secret talk with the Confucian Observation Group, Eunuch Wei promised to implement the imperial examination system as an angel, and at the same time extended a hand of friendship to the Japanese Confucian community, indicating that he would write to His Majesty the Emperor to ask for a special enrollment. At that time, Japanese Confucian scholars can select less than 100 outstanding Confucian scholars to go to Huangming to participate in this enrollment.

Once a Confucian scholar is selected, he can return to his country to serve as an actual official in the Imperial Army controlled area, and his fame (diploma) obtained from the imperial examination will be officially recognized by the imperial court.

"In the future, maintaining the temporary governance system of the association will surely hand over to a real regime system, so that the Japanese people can learn, like, and use it, and also that the ways of sages can be carried forward in Japan, so that the Japanese people can hear the great way!"

After receiving the affirmative reply from Eunuch Wei, members of the Japanese Confucian Observation Group were overjoyed. If the imperial examination could be implemented in Japan in their hands, it would be valuable for their lifelong learning.

Lin Luoshan, on behalf of the observation group, expressed to Eunuch Wei the Japanese Confucian community's guilt towards the Emperor Ming in recent decades, and also expressed the Japanese people's longing for the motherland.

"The emperor is like a mother and a wandering son in Japan. We are all children of sages and descendants of the Han people! We are looking forward to unification as we look forward to the stars and the moon!"

A Confucian named Hatoyama burst into tears, and all the Confucians felt empathy when they heard this.

For thousands of years, the consistent idea of ​​the Japanese Confucian community is to be able to be unified with our compatriots in the mainland!

"Then, there can only be one emperor in Japan."
Chapter completed!