Of course, when making this suggestion, some people have considered the issue of selecting people for cultural exchanges, that is, they can select people from local scholars, participate in this visit, and conduct cultural exchanges on behalf of East China and Germany. But this suggestion has caused another major controversial topic, whether local scholars can represent East China.

Since the founding of East China, the attitude of local scholars has always been far away from local scholars, and it can be said that they are disdainful. On the one hand, the governance concept of East China seems too advanced in this era, and the methods adopted are more focused on toughness. It is because it is basically ruthless and unceremonious to suppress the traditional Chinese gentry class. In accordance with China's traditional governance, although it also emphasizes loving the people as children and sympathizing with the people, and at the beginning of the establishment of dynasties, it will also redistribute, measure the land, and formulate policies that are relatively beneficial to the people. However, rulers of all dynasties know that to rule the country well, the first thing they need to do is the gentry, not the people. The dynasties of all dynasties actually implement the so-called principle of "governing the world with literati and officials".

However, East China ** is an alternative. It does not take the traditional Chinese gentry class seriously. Not only does it not pull the roof, it is a powerful suppression. All the land of the gentry is confiscated and distributed to ordinary people. A broad and strict grassroots administrative system has been established, completely breaking the convention of "imperial power not going to the countryside" in previous dynasties.

He just has a better attitude towards gentry engaged in business operations. However, in this era, China was still an agricultural country dominated by small peasant economy. There were not many people who made a living by doing business. Secondly, most of the merchants were also big landlords. Businessmen like Sheng Xuanhuai and Zhang Jian also owned a large amount of land. Although the output of the land only accounts for a very small part of their income, this is also a special feeling for the land that the Chinese are used to to have. Therefore, the East China ** has almost offended all the gentry. These behaviors are simply rebellious and misconduct in the eyes of traditional Chinese gentry.

At the beginning of the establishment of the East China **, most gentry believed that such actions as East China ** were difficult to last, at most, but only the second thing to grow hair, or the slogan of "distribute land so that the plunderers have their own land" was just an empty word. Will the elders not only want land? Therefore, they will change it sooner or later, and they still have to use the traditional way of winning over the literati and officials. It is known that East China ** not only survived, but also the people's hearts are becoming increasingly powerful. What's even more strange is that East China ** really don't want land. This is also the reason why East China ** often refutes the accusers' land policies. "No veteran has occupied a mu of land, and everything is for the public." This really makes the accusers unable to refute it.

But no matter what, it is difficult for traditional Chinese intellectuals to agree with the practice of East China **, and East China ** did not expect to be supported by traditional Chinese intellectuals. First, before the Far East War, China's orthodox was still the Qing court. In the eyes of most people, East China ** was still rebellious. Second, East China ** valued more technical talents. People like Zhan Tianyou, and were not very interested in traditional Chinese intellectuals. In the words of East China **, even "100 so-called academic masters cannot stand the use of one Zhan Tianyou."

Of course, at this time, there were a group of scholars proficient in European and American academics in China. But firstly, these people thought they had drunk foreign ink, seen the world, opened their horizons, and had a high opinion of themselves. They believed that they had mastered all the truths of saving the times and saving the world. In fact, they were just the "freedom, fraternity, equality, and human rights" set of things in the early capitalist revolution in Europe; secondly, the land policy of East China has also stimulated them a lot. After all, those who can study abroad will not be from poverty. Not to mention being rich and noble, they are at least well-off families, and of course they are reluctant to give their own land.

It is precisely because of the sober understanding of these situations that East China ** is not interested in Chinese scholars and masters of this era. Instead, they value engineering and technical personnel like Zhan Tianyou more. Therefore, it will naturally cause huge controversy to select local scholars to represent East China *** and Germany for cultural exchanges.

However, Qin Zheng fully supported this suggestion and believed that at least we could consult the attitudes of these scholars first. First of all, although these scholars did not have any direct help in the current industrialization and economic development of East China's current industrialization, it cannot be denied that within their respective academic scope, some were proficient in Chinese studies, some were integrated into the past and present, and some were expounding Chinese and Western cultures. They did have achieved considerable achievements. As cultural representatives of East China's culture, they were only sufficient from the academic level. Secondly, the development of East China's history has achieved great achievements in politics, economy and military terms at this point, but culture has always been a major shortcoming, so it is necessary to pay attention to filling in this shortcoming. After all, for a country, cultural construction is also very important.

In fact, East China has always attached great importance to cultural construction, but what we are doing is basically based on cultural publicity. In terms of the academic system of culture, only Qin Zheng has published a few substantial articles and books. Although he has achieved certain achievements, he is still relatively unreasonable in general.

However, the situation has also changed. It turns out that after the victory of the Far East War, the popularity and public opinion in the country have overwhelmed the Qing court. Not only is the change of dynasty inevitable, but the whole country has basically recognized this realistic result. After all, the loyal fans of the Qing court were very few, and most of them, many people who were not optimistic about the East China, were considering how to occupy a place in the new dynasty. Even if it was the land policy of the East China, it could be ignored. After all, the general trend is irreversible. This also includes a considerable number of scholars, so the East China can also take advantage of this opportunity to attract some scholars to me without violating the principles, accelerate the cultural construction of the East China, and build the soft power of the East China.

On the other hand, although scholars of this era have various problems, they agree with Chinese culture and hope that China can become prosperous and strong. This is the same as the goal of East China **. Therefore, it should be possible to try cultural exchanges on behalf of East China ** and Germany. After all, this is cultural exchange and does not involve the political level. Even if there is a problem, it will not have much impact.

After discussion, the Executive Yuan finally agreed with Qin Zheng's opinion, and Qin Zheng recommended two more candidates, Yan Fu and Gu Hongming.

These two are almost the most outstanding scholars in China in this era. Some of them are far away from overseas, such as Kang and Liang, and some have not yet grown up. Only Yan Fu and Gu Hongming are in their prime, but have both studied abroad and achieved excellent grades. It can be said that they are well-versed in Chinese and Western cultures, well-versed in ancient and modern times, and have profound cultural attainments in Chinese and Western cultures.

Yan Fu can be regarded as a modern Chinese Enlightenment thinker, with political thought focusing on reform. His main academic achievement is to translate a large number of excellent and progressive Western academic works into Chinese and introduce them to Chinese scholars who are now in a backward state, so that people can understand European academic thoughts, broaden their horizons, and grow their views. They can be called "cultural input". They first put forward the principles of trust, excellence and elegance of translation work, which have a significant impact on China's translation work. Although some people in the academic community have objected to this, until the age of the veterans, this principle is still regarded as a criterion by the Chinese translation community.

Although Gu Hongming is also proficient in Western learning, he advocates Confucianism in academics, respects Confucius and Mencius, and is often criticized by European civilization. He is also keen on promoting Eastern culture and spirit to Westerners. He is committed to translating classic works of Chinese traditional culture into Western languages, so that Westerners can learn more about China's ancient inherent culture and have a significant impact. It can be called "cultural output". Gu Hongming has a high reputation in the European academic community. In the old time and space, a saying in the European academic community: You can not look at the three halls when you go to China, but you must look at Gu Hongming.

Of course, Qin Zheng recommended these two people with serious considerations. These two people mainly live in Shanghai and have a process of not identifying to identifying the East China **. However, in comparison, Yan Fu had to identify with the East China ** earlier than Gu Hongming because Yan Fu was a soldier. When he was a teenager, he studied driving at Fuzhou Naval Academy. In 1877, he went to the UK to study the Navy and graduated from the Royal Naval Academy in Greenwich, London. After returning to China, he also participated in the construction of the Beiyang Naval Master. He served as the "Western Language Teaching" and "General Officer of Beiyang Naval Master" in the driving school of Beiyang Naval Master. Most of the generals of the Beiyang Naval Master can be regarded as Yan Fu's students.

It is precisely because Yan Fu was a soldier that although he did not recognize the political philosophy of East China, he highly appreciated the achievements of East China's military. After the occupation of Shanghai, Yan Fu did not leave Shanghai. On the one hand, he stayed in Shanghai to observe the governance capabilities of East China's **; on the other hand, he also began to seriously study the concepts of East China's ** governance, military, diplomacy, etc. After careful research, Yan Fu had to admit that although the system of East China might not be perfect, compared with the Qing court, it was indeed tens of millions of times stronger, and even compared with Britain, France, Germany, the United States and other countries, it was not inferior.

At this time, Yan Fu had actually recognized the East China ** psychologically. It was just that the traditional political morality and the remaining little loyalty to the Qing court prevented Yan Fu from completely turning to the East China ***.
Chapter completed!