Prime Minister of Great Qin

Chapter 267: Fix human affairs to defeat heaven! ! ! (Please subscribe)
Mr. Liang stood up again.

But he could no longer sit back and watch.

Fusu has a special status, and this statement is of great significance. As a Yin Yang family, he should naturally curb his arrogance.

Prime Minister Liang left his seat and walked out of the queue, directly facing the throne of the emperor. His old voice echoed in the hall, and every word he said was true.

"Your Majesty is aware."

"The root cause of all disasters is the failure of the country."

"Heaven has yin and yang, and humans also have yin and yang. The yin qi of heaven and earth rises, and the yin qi of humans rises in response. The yin qi of humans rises, and the yin qi of heaven rises in response."

"It's the same way."

"When the world is in order and the people are harmonious, when ambitions are peaceful but the qi is upright, the heaven and earth will transform into essence, and the beauty of all things will arise; when the world is in chaos but the people are well-behaved, when ambitions are eccentric and the qi is rebellious, the heaven and earth will transform into harm, and qi will cause disasters."

"As for what His Highness said about why he was not born as a Mingjun, I have a few words to say."

"God regulates human behavior through 'induction' so that people will not deviate from the 'Way of Heaven', or deviate too much from the 'Way of Heaven'.

"After all, people have their own thoughts and are therefore free and active. Therefore, people can maintain the stability and internal harmony of the overall structure of the universe with 'good deeds' that are in line with God's will; they can also use 'evil deeds' that go against God's will. Destroy this harmony and stability."

"But God's will cannot be violated."

"Therefore, once a person suffers a 'failure of wrongdoing', Heaven will use certain variations in the operation of Yin and Yang and the Five Elements, such as 'Wood changes, spring withers and autumn flourishes', to remind, warn, punish, etc. The purpose is to bring people back to the 'natural' path in order to avoid ultimate defeat."

"If a person insists on not changing, his mind will naturally change."

"Subjugate the people to extend the ruler."

"And the king is commanded by heaven."

"Naturally, it also means to bend the king and reach the sky."

That's all.

The good minister said nothing more.

But Ying Zheng, who was sitting high above him, had a cold light in his eyes.

He was very unhappy with what Mr. Liang said.

Although Liang Xianggong expressed his support for absolute monarchy both inside and outside his words, this sentence "submit the king to reach the sky" made Ying Zheng feel murderous.

In Liang Xianggong's view, the monarch's power has supreme authority because it comes from "Heaven". To "Heaven", the monarch represents the "World" and responds to it, and this set of "Heaven-Man Reception" he proposed , its essence is to correct the monarch's 'failure'.

Let the world get back on track.

However, in Ying Zheng's view, the good prime minister's public and private interests were too much.

This move has clearly put oneself above the monarch, and can even allow the ministers to make a fuss about disasters and politics at will to criticize the monarch, and there is even the possibility of asking the monarch to step down voluntarily, and this has already touched upon Ying. The opposite of politics.

Thinking of this.

Ying Zheng completely understood what Ji Heng said.

The right to interpret this system does not lie in the hands of the monarch.

He could understand the truth, but what about Fusu?What about Qin III and Qin IV?Could they all see the deeper meaning?If you really believe this, and wait for a real disaster to come from heaven, these ministers will encourage you to abdicate. Will you really be coerced by these people to abdicate?
Will Da Qin still be Da Qin then?
Think of this.

Ying Zheng completely sentenced this system to death in his heart.

He knew that everyone would make mistakes, so he allowed his ministers to give advice, but he never allowed his ministers to use the disaster to criticize the monarch and the government at will, nor did he allow the power to be transferred to others, let alone the change of ownership.

The good minister may not have this intention, but there are signs of it.

This is something that Ying Zheng will never tolerate.

He would rather Da Qin take the path of "cultivating people to defeat Heaven" than allow "God" to point fingers at Da Qin.

the other side.

After listening for a while, Li Si stood up.

Considering the situation, I thought he had spoken.

Li Si bowed to Ying Zheng, then turned to look at Mr. Liang. He said coldly: "Heaven has no will, the way of heaven is natural. The king thrives in accordance with the destiny, and is holy but not divine. Disasters are caused by yin and yang, not condemned by the gods." .”

"Everyone in the world knows that my master is Xunzi."

"My master once said that heaven's movement is permanent, and it will not exist for Yao and will not perish for Jie."

"There are constants in eclipses, not politics."

"Thousands of changes and disasters are all the same."

"Whether it is the Holy Lord or the Foolish King, heaven only operates according to its own laws. All disasters and strange phenomena have nothing to do with the quality of politics. Nature has natural laws and is not subject to human consciousness."

"The way of heaven is inaction. If it condemns people, it is action."

"It's unnatural."

"Inaction is the way of heaven, action is not the way of heaven, but the way of man."

"First, God has no will, and the way of Heaven is natural."

"As His Highness said before, when heaven and earth combine, all things will come into being, just like when a couple combines together, a son will come into being."

"However, human beings are born in heaven and earth, just like fish are born in abyss, and lice are born in humans. They are born due to Qi, and their species are related to each other. All things born in heaven and earth are all one and the same."

"Heaven is a natural entity containing the two qi of yin and yang. Due to the qi of heaven and earth, all things and human beings are born. However, the life of all things and human beings is a kind of 'self-born', not 'original'."

"This is the way of nature."

"Second."

"The king is determined by his destiny and is holy but not divine."

"When Mr. Hu Hai was born, you made a special fortune telling for him, saying, 'If the divination is correct, I will become my sister, and the seven stars of the Pleiades will become the son of Qin.'"

"At that time, you said that Pleiades was the host of Zhao and was born in the Qin Palace. Then Zhao, the gateway to the east, would be destroyed. Once the gate is opened, the world will be settled. You also said that if a country is destroyed by heaven, disasters will inevitably come first."

"This is the manifestation of destiny that you have been preaching, which is the divine fortune."

"For this reason, you have repeatedly taken King Wen of Zhou and King Wu of Zhou as examples, saying that King Wen got the red bird, and King Wu got the white fish and the red bird. However, nature did not do anything. The way of heaven is to order Wen to use the red bird and Wu to use the white fish. It’s promising.”

"After all, it is just far-fetched remarks."

"King Wen is in high spirits, and the red bird is coming at the right time. Fish are leaping and birds are flying. King Wu occasionally sees them. It is not the arrival of an angel bird or the coming of a white fish. The auspicious object moves and flies, and the holy encounter comes. This auspicious object meets King Wen of Zhou and King Wu of Zhou. It is accidental rather than inevitable, and it is not the so-called manifestation of destiny."

"A person's life can be as short as a few years or as long as a hundred years. There are so many things he encounters. If there are only one or two that are magical, how can they be so magical?"

"Third, disasters are caused by yin and yang, not God's condemnation."

"The way of heaven is natural, why condemn it?"

"If God can really condemn the king, it will undoubtedly confirm that God has a will, and God with a will is an active act. However, everyone knows that God is naturally inactive, so how can he condemn the king? ?”

"Furthermore."

"If God has a will and wants the monarch to implement good governance, why doesn't he become more angry and instead wants to bring disaster?"

"The harp player mistakenly stretched the strings and set up pillars. The palace merchant changed the sound, and his teacher knew it. He changed the strings and moved the pillars again. God sees the mistake of punishment and reward, just like the zither teacher sees the fault of the string pillars and does not change them. If the Qi is used to understand the ruler, but to increase the Qi in order to encourage the evil, then Heaven has no intention and just follows the ruler and makes mistakes."

"So your claim that disasters from heaven are meant to persuade you to do good is completely untenable."

"besides."

"You guys used to keep claiming that sages and sages are the same as heaven."

"However, both Yao, Shun, and Yu, as well as the Three Sovereigns and the Five Emperors, all used good to persuade people, so why does Heaven want to use evil to persuade people?" "As for what you said before, 'All disasters and disasters are caused by the failure of the country', it is even more ridiculous. .”

"You say that disasters are caused by the failure of the government. Then why did Jie and Zhou have no disasters? But Yao and Tang suffered from floods and droughts? Therefore, whether heaven brings disasters has nothing to do with the political gains and losses of the monarch."

"The storm is coming, and the yin and yang are in chaos."

"It's the chaos of heaven and earth!"

"It can be seen."

"Disasters are not enough to show that politics is evil, and auspiciousness is not enough to show that politics is good."

talking.

Li Si snorted coldly and said: "When people are sick, they are worried, and they are worried about seeing ghosts coming out. Ordinary people are not afraid when they are not sick. Therefore, when you are sick and sleep in bed, you are afraid of ghosts. If you are afraid, you will have thoughts, and if you have thoughts, your vision will be empty."

"You are clearly acting selfishly."

heard.

Liang Xianggong and others looked angry.

It was at this moment that Du He stood up for the first time.

He stroked his beard and said calmly: "I served as a long-term historian in the past, so I have read many classics from all over the world."

"What the Prime Minister said is inconsistent with historical facts."

"In The Analects of Confucius Yao Yue, Guoyu Zhou Yu, Mozi Jian Ai and Lu's Spring and Autumn Annals, there are descriptions of praying for rain with soup. Let me talk about "Lu's Spring and Autumn Annals" ·The content in "Obedient People"."

"In the past, when Tang Kexia was in power, there was a severe drought and no harvest for five years. Tang then prayed in the mulberry forest with his body, saying: "The remaining sins of one person are not equal to those of ten thousand people.Ten thousand people are guilty, but only one is left.No one person's insensitivity can cause God, ghosts and gods to harm the lives of the people. "So he cut his hair, sharpened his hands, sacrificed his body, and prayed to God. The people even said that the rain was coming heavily. The soup was like the transformation of ghosts and gods, and the legend of human affairs."

"Shang Tang was able to achieve heavy rain by praying to ghosts and gods, damaging his hair and skin, and sacrificing himself. Finally, he moved ghosts and gods."

"This is a true portrayal of the heart of heaven, which is the heart of the people."

"That's why."

"Shang Tang gained the will of God and the hearts of the people, so he became a holy master."

Li Si sneered at this.

He said disdainfully: "What is the connection between Shang Tang's act of sacrifice and the heavy rain? There is no causal connection between the two, it is just an accidental synchronicity."

"Maybe it's early and long, and it's time for rain and soup. It's also appropriate to blame yourself."

"If according to what you said, Liang's wife cried and the city was sacrificed, then Qicheng is really the city where Liang's wife cried and collapsed?"

"There is no necessary relationship between the two. They just happened at the same time by chance, which makes people think far-fetched. If others follow the same theory, it will eventually become a joke about the wife of Liang Liang crying in the city."

"You keep saying that saints are born with grains to nourish people."

"But grains, silk and hemp, are they really given to human beings for a purpose? It is clear that people see grains as edible, and take them to eat. Seeing silk and hemp as clothing, they take them to clothe them. All things in the world and good human beings are natural and objective existences. , is not generated and arranged by heaven for a certain purpose.”

"The same is true for Ying Huo Shou Xin this time."

"The heavens and the earth are extremely majestic, but humans are also very small compared to the stars. Just because of the so-called celestial phenomena, it is believed that God is going to bring disasters that are different from the human world. How ridiculous is this?"

Li Si sneered again and again.

Liang Xianggong refuted: "Mozi Ming Gui" said: '...The world is in chaos. Why is this so? It is because they are confused about the existence and non-existence of ghosts and gods, and do not understand the ability of ghosts and gods to reward the virtuous. Punishing violence means punishing violence. If people in the world now believe that ghosts and gods can reward the virtuous and punish violence, how can the world be in chaos?'"

"It was precisely because people at that time doubted the existence of ghosts and gods, and did not believe that ghosts and gods could reward the virtuous and punish the violent, that led to various political, social and moral problems from the Zhou Dynasty onwards. In the end, His Majesty took the destiny."

"Now that Prime Minister Li wants to go back to the old path of the Zhou Dynasty, doesn't this mean that the Qin Dynasty will be killed?"

Li Si disagreed and said seriously: "I think heaven and man are involved."

"The eclipses of the sun and the moon, the untimely wind and rain, and the strange stars are not always seen in this world. If it is bright and the government is peaceful, it will not hurt even though it rises in the world; if it is dark and the government is dangerous, it will be Even if none of them arrive, it will be of no benefit.”

Li Si didn't flinch at all.

a time.

The atmosphere in the hall suddenly froze.

There was a hint of anger and dissatisfaction in Mr. Liang's eyes.

In fact, he had already guessed that Li Si would be so difficult to deal with, because Li Si was a disciple of Xunzi, and Xunzi had always advocated the distinction between heaven and man in the past, and strongly criticized the theory of disasters that gradually formed in the Zhou Dynasty. He firmly recognized it.

This is a matter of political opinion.

What they advocate is that God has the will, the king's power of destiny and the condemnation of heaven and man.

However, Li Si and others insisted that heaven has no will and the way of heaven is natural. The king is determined by the destiny and is holy but not divine. Disasters are caused by yin and yang, not condemned by gods.

The two views are diametrically opposed.

However, neither party can convince either party.

Because they believe that there is a supreme God between heaven and earth.

The other side is also unable to explain it, and can only add a "Tao" fabricated out of thin air.

However, even if the two parties argue in the court with red faces, fights, and tensions, in the end they will not come to a conclusion, because neither can convince the other party, nor can they prove that what the other party said is wrong. At best, they can only blindly argue. criticism.

At most, they say harsh words to each other.

a time.

There was a loud argument in the palace.

They quoted each other's scriptures, refuted each other's views, and constantly used some historical data to prove their own correctness. Under each other's criticism, the whole hall was noisy.

Ying Zheng stared down coldly.

He frowned slightly.

How could he not see the situation below clearly? Li Si, Du He and others could not explain it, or could not explain it further. In the end, it was still mysterious and unknowable.

But what is the difference between this and the power of ghosts and gods?

a long time.

Ying Zheng is determined.

His eyes became determined.

In any case, the authority of Heaven must be weakened, otherwise it will definitely affect the power of the monarch. As for a further explanation, he can't think of it for the time being, but for now he is more willing to attribute all good and evil to the monarch alone.

Completely immune to outside influence.

Li Si below had been secretly observing the First Emperor. When he saw the First Emperor's displeasure, he knew that this farce had to end. He suddenly said: "Now all parties are expressing their own opinions, and Mozi's 'will' is , there is the 'Destiny' and 'Heaven's Will' that Confucianism believes in, as well as the coincidence of marriage that my teacher believes that people are born by chance and things are born by chance."

"Everyone's views have been made clear. I dare to support His Majesty's decision."

"Your Majesty, please make your decision." He raised his voice.

"Okay." Ying Zheng clapped the case, "Within ten days, I will speak with an imperial edict."

"Dismissal!!!"

　Most of these are views taken from the Qin and Han Dynasties. At that time, fighting over and over could only explain one aspect of the macroscopic existence. As for small things, they could not be explained. This had to wait until Darwin could solve it. Therefore, no matter how much fighting was done in history, it would eventually end. Falling into metaphysics.

　　The end point of metaphysics is life.

　　This is the fatalism we are now familiar with.

　　
　
(End of this chapter)