A Pawn's Passage-Chapter 541: Young Master Li

Although the Daoist Order advocated for equality, it had also been deeply influenced by Confucianism. Many Daoists still adhered to the Confucian hierarchy of ruler and subject, father and son. They sought a powerful enough “father” and turned those inferior to them into “sons” and “grandsons.”

This mentality permeated even the smallest aspects of daily life. For example, when someone greatly admired another, those who disapproved might sarcastically call them a “filial son.” Some who took this admiration to the extreme would even call their admired figure “father.” Even insults revolved around this system of hierarchy, as it all boils down to who the father was.

On a larger scale, this also reflected how the Central Plains dynasties treated their vassal states. The people of the Central Plains loved to see these vassal states as the “sons” and “grandsons” of the empire, deriving immense satisfaction and pleasure from such a relationship. This ingrained pleasure in hierarchical confusion had been deeply imprinted in their psyche, so much so that everyone carried an internal scale for measuring social status, one that could not be erased.

Whether it was the Western Holy Court or the Eastern Daoist Order, both remained at the level of ideology. In contrast, Confucian teachings had seeped into the very marrow of society, shaping words and actions so thoroughly that the people of the Central Plains were often unaware of how completely they had internalized Confucian values.

Zhang Yuelu was born into a prestigious Daoist family and primarily studied Daoist classics rather than Confucian ones. As a result, she was far less influenced by Confucianism than the average person and began questioning its principles from an early age.

She appreciated Confucian teachings and found them excellent for personal conduct. She had no objections to them and even acknowledged that in certain historical periods, Confucianism was indeed highly advanced. However, continuing to use Confucian principles to govern the world today would be entirely inappropriate.

The source of this c𝓸ntent is freewebnøvel.coɱ.

A Daoist elder once said that there were only one and a half sages in the world—one was the Primordial Daoist Ancestor, and the other half was the Confucian Sage. The Primordial Daoist Ancestor wrote The Essay on Dao and The Essay on Virtue, which were collectively known as the Five Thousand Words Classic.

His teachings encompassed both a worldly and cosmic perspective, creating a holistic view of existence. In contrast, the Confucian Sage only had a worldly perspective and lacked a cosmic one. Thus, even after millennia, the ideas and philosophy of the Primordial Daoist Ancestor continued to shine across heaven and earth, while Confucianism faced continuous criticism.

From this perspective, Confucianism seemed to have certain inherent shortcomings.

Confucianism regarded the world as a single family and treated state affairs as household matters. In a family, the primary concern was not about right or wrong, but harmony and stability. Thus, truth within a family was rarely absolute, leading to the principle of moderation.

However, Confucians also promoted being a righteous gentleman, creating a conflict between personal integrity and governance. The end result was that people were forced to be hypocrites, leading to moral decline.

For this reason, voices within the Daoist Order calling for de-Confucianization had never ceased. Confucianism itself had also recognized its flaws. Despite scholars like Xunzi and the Second Sage continuously trying to mend and refine it, once Neo-Confucian sages transformed Confucianism into a full-fledged religion, the concept of Heavenly Principle became deeply ingrained, and the barriers of ritual doctrine became insurmountable.

Even later, when sages from the Confucian School of Philosophy emerged with the idea of uniting the Three Religions to liberate the human mind, aiming to revolutionize Confucianism, the effort ultimately failed due to overwhelming internal resistance. The deep entrenchment of Neo-Confucianism ensured that reform never came to fruition.

Confucianism had not remained stagnant but had continuously evolved, incorporating elements from Legalism, Daoism, and even certain Buddhism. This evolution allowed the Confucian School of Philosophy to propose the idea of uniting the Three Religions. In a sense, Confucianism had indeed declined. Pure Confucianism had long perished alongside its old rival, Mohism, buried in the dust of ancient texts.

Of course, the Daoist Order had undergone the same transformation. The Daoist Order of today was also the result of the integration of the Three Religions, and it was even more eclectic than the Confucian School. Beyond Buddhism, Confucianism, and Legalism, Daoism also absorbed influences from Mohism, the Yin-Yang School, and even Agriculturalism. It was precisely because of this diversity that there was little internal resistance, allowing its successful integration.

This was why the call for unifying the Three Religions had always been a mainstream ideology in Daoism.

After the Confucian School of Philosophy failed to salvage the collapsing system, the outdated Confucian School could only retreat and relinquish control of the world to others.

The unification of the Three Religions was an inevitable trend. The conflict between the Daoist Order and the Confucian School and between the Daoist Order and the Buddhist Sect fundamentally revolved around the question of who would take the lead—who would assume the role of “father.” This hierarchical thinking about ethical superiority and subordination was likely something that could never be entirely eradicated and would continue to be passed down through generations.

Zhang Yuelu understood this logic, which was why she did not oppose the existence of Confucianism itself, only its governance over the world. Her final suggestion that people should be able to sit and discuss as equals was a subtle stab at Confucianism's fundamental weakness.

Since Confucianism emphasized hierarchy, they had an inherent distinction between the classes. Due to this distinction, anyone who was inquiring from below their class was seen as shameful. After all, how could someone who was standing seek guidance from someone kneeling? Thus, not being ashamed to inquire from below became a virtue.

The Daoist Order advocated equality. Since all beings were equal, there was no distinction between the classes. Seeking knowledge was nothing shameful.

The Confucian disciples who surrounded Zhang Yueulu possessed some real knowledge, so they were emboldened to challenge her. They had studied her debate with Qin Lingge and immediately recognized her underlying implications.

One of them quickly retorted, “With the Emperor on the throne, who among the people does not regard His Majesty as their father? How can the hierarchy between sovereign and subject be denied? Should a son oppress his father instead?”

Zhang Yuelu chuckled. “Sovereign as father...it’s funny that you all can only feel at ease when you have a father. Once you recognize a father, you can use loyalty and filial piety to suppress others. But tell me, my last name is Zhang, and the emperor’s last name is Qin—how did he become my father? If the emperor is truly the father of all people, why are some born as princesses while others can never be? Why do some enjoy riches and luxury while others wear rags and eat scraps? If we are all his children, what kind of logic is this? I suppose you are about to say that thunder and rain alike are all the grace of heaven, am I right?”

The Confucian scholar’s face flushed red. Frustrated from not being able to find a proper rebuttal, he could only shout, “Treason! Treason!”

Zhang Yuelu’s smile suddenly vanished, and she coldly stated, “You should know that Daoist disciples recognize only the Great Sage Ziji, not the so-called Emperor.”

A man watching from afar frowned slightly and sighed. “These scholars, having read so many classics, are utterly useless—neither skilled in debate nor in action.”

A nearby attendant chimed in, “Perhaps it’s not entirely their fault.”

The man’s face darkened. “How is it not their fault for being so useless?”

The attendant said with a flattering smile. “The Holy Patriarch never thought highly of the Confucian scholars. These scholars read Confucian books, while Zhang Yuelu reads the Primordial Patriarch’s books. How could they possibly argue against her? Secondly, referring to the Emperor as the Great Sage Ziji instead of the Son of Heaven was a decision made by the Holy Patriarch back then, showing his far-reaching vision. Based on these two points, it is clear that these people did not lose to Zhang Yuelu, but rather that Confucianism itself lost to the Li family’s ancestors. After all, Zhang Yuelu studied our Li family’s teachings.”

The young master’s gloomy expression brightened. He said cheerfully, “Huh, you certainly have a way with words.”

The Primordial Daoist Ancestor and the Holy Xuan were from the Li family. Thus, the Li family had always claimed to be the descendants of these influential figures. They referred to the Primordial Daoist Ancestor as the Primordial Patriarch and the Holy Xuan was known as the Holy Patriarch. Whether from the very beginning or from the later revival of the Daoist Order, the Li family had always regarded themselves as the descendants of these sages. As a result, many within the Li family considered the Daoist Order to be their personal legacy and Daoist teachings to be their private doctrine.

Thus, the identities of these two individuals needed no further clarification.

On the other side, another Confucian scholar spoke up. “Xunzi said, ‘Follow righteousness, not the father; follow the Dao, not the ruler.’ The Second Sage said, ‘The people are most important, the state comes next, and the ruler is least significant.’ The constraints you speak of are not inherent to Confucianism itself but rather a result of your inability to see beyond the physical world. Your lack of insight prevents you from understanding higher truths, leaving you fixated on superficial matters. That is why you dared to profane our classics.”

Zhang Yuelu responded calmly, “I’m not judging whether these two sages were right or wrong. I only speak of the word ‘equality.’ Differences in rank are inevitable, but enforcing a rigid master-slave distinction is not. Do you know how the oracle bone script for the word ‘minister’ was written? It depicts a bowed head in submission, resembling a vertical eye that dares not look up. Its original meaning was a slave.

“Aren’t officials merely the sovereign’s slaves? So what is the relationship between the sovereign and minister? Nothing more than master and slave. Loyalty to the sovereign is nothing more than loyalty to a master. Why must it be elevated to the level of morality? This is your Confucian doctrine. If you willingly serve as slaves, that is your own business.

“The Daoist community only categorizes people based on their cultivation levels. We don’t have emperors. Only those who ascend to Immortality are given the Lord title, yet even they do not call themselves ministers or slaves. I do not wish to be a servant, nor do I wish to recognize another as my father. How does that make me a traitor forsaking my nation and family? Is a ruler and a country one and the same? Is recognizing a father the same as establishing a household?”

The Confucian scholars all turned pale.

Zhang Yuelu spoke coldly. “I have said all that needs to be said. Now, step aside!”

The Confucian scholars did not retreat.

Zhang Yuelu showed no further courtesy. She transformed her Amorphous Paper into a meter-long baton and advanced forward.

The Confucian disciples reacted as if facing a great enemy.

Zhang Yuelu’s steps quickened, and in an instant, she swept past the first Confucian scholar. Her paper baton struck hard against his knee, forcing him to kneel on one knee.

The scholar did not even see how Zhang Yuelu had made her move.

Since Zhang Yuelu had become a Heavenly Being, even Qin Lingge was no match for her, let alone these ordinary Confucian disciples.

In a blur, Zhang Yuelu bypassed 13 Confucian scholars, her paper baton striking 13 times, carving a path through the blockade of 100 men.

Behind her, many Confucian disciples lay sprawled across the ground, defeated.

Ahead of Zhang Yuelu, only one last Confucian scholar remained. His face was pale, and his legs trembled uncontrollably. The meter-long baton was less than 3 centimeters from his forehead.

Yet Zhang Yuelu did not strike. She slowly withdrew her baton and said, “If what I say is wrong, then the Confucian School should still dominate this world. So why has it become a relic of the past?”

With that, Zhang Yuelu stepped past the scholar.

The scholar collapsed to the ground, unable to utter a single word in rebuttal.

“These scholars are utterly useless.” Young Master Li scoffed, preparing to leave.

Just then, Zhang Yuelu suddenly halted and turned her head toward the young master of the Li family.

Noticing her gaze, Young Master Li was stunned.

In an instant, a tiny red dot appeared on his forehead. Blood slowly spread from the mark, which was initially as small as a needle prick and then expanded to the size of a coin.

Only then did Zhang Yuelu withdraw her gaze and continue toward Yuxu Palace.

Young Master Li wiped the blood from his forehead, his expression dark and brooding.