Thick black school

Chapter 6 Thick Black Principle (Psychology and Mechanics) (3)
The Warring States period was the most advanced era of Chinese academics. At that time, lobbying was the most popular, and they often took the honor of the ministers by talking. They lobbied the kings of various countries, which is a bit like the later generations who will judge the strategists in Linxuan. It is just an oral test, not a written test.Ordinary strategists, who are accustomed to the art of conjecture, first spend a lot of time to study the facts thoroughly, and then go out to lobby, always cover half the truth and only talk about half, becoming extreme theories, the more extreme, the more novel and satisfying. Sensational.Su Qin talked about peace with the Six Kingdoms, and it became popular all over the world; Zhang Yi disbanded the Six Kingdoms, and in turn, he said a truth, which became popular all over the world.When Meng Xun was born at that time, he was infected with this kind of habit. Originally, human nature is neither good nor evil, that is, "can be good or evil".Mencius cut half of the whole human nature to make a theory, saying that nature is good, and his theory is novel and gratifying, so it is unique in the academic circle; Another standout in academia.Since then, the theory of good nature and the theory of evil have become the two theories of confrontation.Song Confucianism believed in Mencius's theory, and it was fundamentally wrong.However, Mencius was not quite wrong, while Confucianism in Song Dynasty was quite wrong. Confucianism in Song Dynasty completely violated Mencius's words about nature.

I would like to ask: The theory of Confucianism in the Song Dynasty is based on what Mencius said (1) "Children always love their relatives when they are young"; (2) "When they first see a child about to fall into a well, they all have a heart of fear and compassion", two bases As a starting point, why would it completely violate what Mencius said?It is hereby stated as follows:
There are three places where a child has a relationship with its mother: (1) a child, a mother, and an outsider are together, and the child is very dear to the mother. At this time, it can be said that the child loves the mother; (2) a child , a mother, in the same place, the child is attached to the mother, at this time, it can be said that the child loves the mother; (3) a child, a mother, in the same place, there is a conflict of interest, for example, there is a piece of cake, After the mother ate it, the child had no choice but to eat it. The mother put it in her mouth, and the child reached out to take it and put it in his own mouth.At this time, it is absolutely impossible to say that the child loves the mother.Mencius said that nature is good, leaving aside the third type, and only talking about the first two, he made it clear.Xunzi said that nature is evil, leaving aside the first two, and only talking about the third, it is also clear and logical.Therefore, the theories of the two of them do not conflict in themselves.Confucians of the Song Dynasty talked about the first two and the third with the same dose, but they could not integrate them into one, so their theories themselves conflicted.

Confucianism of the Song Dynasty firmly believed in Mencius’s theory of children’s love for relatives, and suddenly discovered that children would steal cakes from their mothers, and all children in the world are like this, and it can’t be said that it is human nature. "The nature of temperament." If someone asks: Why do children love their relatives?It is called "the nature of righteousness and reason".Question: If you love your relatives, why would you snatch the pastry from your mother?It is called the "nature of temperament".A good human nature is cut into two for no reason, so the whole Song Dynasty is full of thorns and absurdities.Zhu Zi came out and annotated the section on Tianshengmin in Mencius's book, and said plainly: "Cheng Zi's theory is different from Mencius's, and Cheng Zi's secret is based on facts and principles." They said this themselves. Isn't it obviously against Mencius?
Mencius knew: Ordinary people have a natural fear of death. When they see a child about to fall into a well, they will have a heart of fear, and then they will expand their fear and turn it into a heart of compassion. He taught people to expand this heart and push it to the world. Said the original purpose also.Fear is one's own fear of death, which cannot be called benevolence. Compassion is sympathy for the death of others, which can be called benevolence. Therefore, the word "fear" is removed below, and only "the heart of compassion is the root of benevolence."There is nothing wrong with Mencius, but the text is terse, missing a sentence "compassion is expanded from fear".Unexpectedly, Song Confucianists did not seek to understand deeply when they read books. When they saw the sentence "the heart of compassion is the essence of benevolence", they thought that once the human nature came out, it was compassion.We try to read all the works of Confucianists in the Song Dynasty. The so-called quotations, anthologies, and annotations only use the word compassion and ignore the word fear. This is their biggest mistake.

However, Song Confucianism is a person who is eager to learn and think deeply after all. He thought to himself: What is the reason for a child to take the cake from the mother's mouth?Once I read the Book of Music in the Book of Rites, I saw such words as "man is born to be quiet, the nature of nature is also, the feeling is moved by things, and the desire of sex is also". Feeling moved by things.Therefore, the theory of "eliminating material desires" was created, so that people must not be tempted by foreign objects.

Song Confucianism continued to study, researching that Ruzi and I were about to enter the well at the same time. The first thought that came out was just a naked fear of death, and there was no pity. If you don't come out, you will express your own fear of death?If you say that this thought is material desire, there is no external object to lure it at this time, it comes from the heart completely, what is the reason for this?He broke down and realized: the fear of death comes from the word "for me", and snatching the cake from the mother's mouth also comes from the word "for me".Tell his disciples: Human nature, as soon as it comes out, is compassion. Yao, Shun, Confucius and Mencius are full of compassion, no matter when and where. One thought is the heart of fear of death, not the heart of compassion. This is the nature of this temperament, and it is also concealed by human desires. You must work hard to "get rid of human desires and preserve the principles of nature" before you can be Confucius and Mencius. For Yao and Shun.What is the law of heaven?The heart of compassion is also called benevolence.This statement is the gist of all Cheng Zhu's theories.

So Xie Shangcai, the first student under Cheng Zi's school, followed Cheng's dogma, ran up and down the dangerous steps every day, and practiced not to be moved, thinking that I am not afraid of death, people want to do everything, and nature is natural When it is popular, it becomes full of compassion."Get rid of human desires and keep the principles of nature" like them is obviously "get rid of fear and keep compassion".Think about it: Compassion is the magnified form of fear, and Ruzi is the magnified form of my body. If there is no fear, what is there to be compassionate?I don't have a body, how can I have a child?Since I'm not afraid of death, it doesn't matter if I let myself fall into the well. How can there be any compassion when seeing a child fall into the well?
Cheng Zi's disciples specialize in the work of "removing human desires", that is, they specialize in the work of "removing fear".Among the disciples was Lu Yuanming, who fell into the water while crossing the river in a sedan chair, and his servant drowned. He sat in the sedan chair and remained indifferent.Cheng Zi's theory spread to Nandu. Zhu Zi's friend Zhang Nanxuan and his father Zhang Weigong lost tens of thousands of teachers in the battle of Fuli and snored like thunder all night.Zhang Weigong is also a person who has gone to fear, so the dead are like hemp, and there is no compassion.

Mencius said: "Those who fight in the same room can save them, even if they are crowned and saved." Lu Yuanming's followers, Zhang Weigong's soldiers, aren't they in the same room?Doesn't their behavior violate Mencius' family law?Anyone who loses his vigilance will become cruel.The villain who kills without batting an eye is often in the execution ground, talking and laughing at himself, which is the proof.Cheng Zi was a person who lost his vigilance, so he commented that "it is a small matter for a woman to starve to death, but a major cause for injustice".Therefore, Dai Dongyuan said: Song Confucians killed people with reason.

Someone asked: "If I don't get rid of my fear, I only have the fear of death. How can I do great things to save the country and the people?"I said: This is not the case. Mencius has a way. His method is just the word "collection of righteousness." do it.Therefore, it is said: "Life is what I want, and righteousness is what I want. You can't have both, and those who give up life for righteousness." Completely, it is not like Song Confucianism who got rid of human desires, who usually went through dangerous steps, and got rid of the fear of death.Mencius was not tempted, and neither was Song Confucianism.Mencius' indifference comes from positive collection of righteousness; Song Confucianism's indifference comes from passive elimination of desires, and the paths taken are completely opposite.

Mencius's theory, starting from the word "wo", the word "wo" is hidden in the words of loving relatives, respecting brothers, fear, fear and compassion.He said: "The old is my old, and the old, the young, and the young, and the young." Also, I can’t take off my characters everywhere. Because Mencius valued my characters, he said that “the people are noble and the ruler is despised”, and there is a saying that “the king treats his ministers like grass, and the ministers treat him like a bandit”.Cheng Zi advocated the theory of "removing human desires" and specialized in the work of exploiting my characters, so there is a saying that "the death of a woman from starvation is a small matter, but injustice is a major matter".Mencius said: "Those who are thieves of benevolence are called thieves, those who are thieves of righteousness are called cripples, and those who are cripples are called husbands. It has been heard that a man is punished, but he is not heard of killing a king." This is the final verdict that Mencius has already decided.Han Changli said: "The minister's crimes should be punished, and the king of heaven is wise." Cheng Zi strongly praised this remark.Openly overthrowing Mencius' verdict, isn't it a traitor to Mencius?They still claim to have inherited Mencius' orthodoxy, which is really puzzling.

Confucianism said, "Establish others if you want to be established, and achieve others if you want to achieve." Self-interest and others are all one thing.Yangzi is for me, he only talks about self-interest, Mozi is both loving, and he only talks about benefiting others.This is all about covering a whole truth, covering half of it, and only talking about half of it.There is a common practice in academic circles: "The more biased the theory, the more novel and popular it is." Mencius said: "If the words of the world do not belong to Yang, they belong to Mo." After Confucius died, less than a hundred years ago, the places where he lectured were everywhere. Being snatched away by Yang Mo, Mencius rose up with all his strength to oust Yang Mo and give full play to Confucius' theory of promoting oneself and others.From our point of view, Yang Zi is self-interested and only knows self-interest, while Mo Zi loves both and specializes in benefiting others. Mo Zi’s value seems to be higher than Yang Zi’s.But Mencius said, "If you escape from Mo, you must return to Yang, and if you escape from Yang, you must return to Confucianism." Instead, he put Yang Zi above Mo Zi, thinking that going to Confucianism is the closest, which shows that Mencius attaches great importance to my character.

Yang Zi does not do anything to benefit the world by pulling out a hair. He respects my character extremely, but Yang Zi respects others' self at the same time.His words said: "Wisdom is valuable, keeping me is precious, strength is cheap, and invading things is cheap." Don't allow others to pluck my hair, and at the same time, I will not pluck other people's hair. His words are the most accurate, so Mencius thinks it is high. Out of Mozi.However, according to Yang Zizhi, it can only benefit oneself without harming others, which is inconsistent with Confucius' benevolence.Ren Cong two people, is the work between people and me.Yang Zi's theory lost the relationship between others and self, so it was reprimanded by Mencius.

Mozi rubbed his head to benefit the world, but his way is to harm himself and benefit others, which is inconsistent with the meaning of Confucianism.The word for righteousness comes from sheep and me, so there is a word for me in the word for righteousness; the word for sheep is auspicious, and the two characters for beauty and goodness all follow sheep.It is righteous for me to choose the most beautiful and best person to do it.Things are outside, and I am the one who chooses, so it is called righteousness inside.Mozi loves both, knowing that there are people who don't know me, so Mencius denounced him deeply.However, what Mozi harmed me was sacrificing me alone to save people all over the world. Knowing that there is a self in everyone but not self in oneself, this bodhisattva has a heart.Its theory can only be applied to a few sages, but not to everyone. It is different from the Confucian doctrine of the mean and the purpose of benefiting oneself and others. From the perspective of Mencius, his theory is inferior to that of Yang Zi.Why?Because of the loss of the center point of the two graphs A and B.Mencius said: "The creatures of the sky also make one copy." What is the copy?The center point is also.

Mozi's harm to me is my own voluntary harm, not the interference of others; Mozi is good at defending, public defeats nine attacks, Mozi nine defenses, I don't want to harm myself, others are not as good as me.How is Mozi rubbing his head and putting his heels on his heels, different from Yu the Dayu who "has no arms and no hair on his shins"?How is it different from Confucius who "lives endlessly, and has no time to warm up"?Mencius' extreme slander is nothing more than an academic opinion.However, when Mozi rubbed his head and put his heels, what was damaged was the appearance. Song Confucianism's elimination of human desires damaged the heart. Wouldn't his theory be more inferior to Mozi's?The study of Confucianism, put yourself and others, Song Confucianism also put yourself and others, if there is no such thing as what it pushes, I am willing to starve to death as a martyr for my husband, so I want all the women in the world to starve to death for their husbands To die for the emperor, I want all the officials in the world to be killed to die for the emperor. Benevolence is not as good as Mozi, righteousness is not as good as Yangzi.Mencius has already denounced Yang Mo as a beast. When seeing Confucianism in Song Dynasty, I don't know what to say.
To sum up: Mencius said that nature is good, and Song Confucianism also said that nature is good. In fact, the theory of Song Confucianism is completely contrary to Mencius. The point of distinction is: "Mencius' theory does not damage my characters, and Song Confucianism damages my characters."

Furthermore, Song Confucians also talked about eliminating selfish desires. What exactly is selfishness?What's the matter with going private?It is also necessary to study him clearly.The meaning of private characters, Xu Shi said Wen, was explained by citing Han Fei's words.Han Fei's original text: "Cang Jie writes books, those who ring themselves are called private, and those who betray private are called public." The ring is a circle.The public character is from 八 from 厶, and 八 means breaking one thing into two pieces, so 八 means backing it. "Being selfish is called the public", that is to say: only when the circle is broken is it called the public.If we only know that we have me and ignore our wife and draw a circle around me, the wife will say that I am selfish, so I remove the circle of my word and draw a circle around my wife; but the brother who is outside the circle will say that I am selfish , so I removed the circle of my wife, and drew a circle around my brothers; but my neighbors were outside the circle, and they wanted to accuse me of being selfish, so I removed the circle of my brothers, and drew a circle around my neighbors; If you want to say that I am playing for selfishness, then remove the circle of neighbors and draw a circle around the people of the country; but if the people of other countries are outside the circle, and you want to say that I am playing for selfishness, then you have to remove the circle of your own people and draw a big circle around human beings. Only then can it be called a gentleman.But it can’t be called public. If the animals, plants and mines in the world could talk, the beasts would definitely say: Why do you humans kill us?It's too selfish.Cao Mu asked the beast, "Why do you want to eat us?"You are also selfish.The mud and sand asked the grass and trees: Why do you absorb nourishment from us?You are so selfish.And the dirt and sand can ask the center of the earth: Why do you draw us to your center?You are selfish.The sun can ask the earth again: "I'm pulling you, why don't you come here, wanting to escape from time to time, and secretly pulling me?"You earth is also selfish.On the other hand, if the sun is afraid that the earth will accuse it of favoritism, and it does not pull the earth, the earth will fly to nowhere.The center of the earth is afraid that the mud and sand will say that he is playing for selfishness, so it will not pull it anymore. The mud, sand and rocks will immediately fly away, and the earth will immediately disappear.

If we infer this way, we know that there is no public character in the world. Usually, the so-called public has a range. People within the range call it public, and people outside the range still call it private.We can also know that the selfishness of the human heart is connected with the gravitational force, and the inability to get rid of the selfish character is equal to the inability to get rid of the universal gravitational force. If it is removed, there will be no human beings and no world.How does Song Confucianism's theory of "going private" work?
I would like to ask if the private characters cannot be removed, but if the private characters are kept, it is harmful to others, how should we deal with them?Yingzhi said: There is a way.Since the selfishness of the human heart is connected to the gravitational force, we can deal with the selfishness of the human heart in the same way as we deal with the gravitational force.The picture in this chapter (C) and the two pictures in Chapter 2 (A) and (B) are wrapped in layers of large circles and small circles, which is completely a phenomenon of gravity, which is absolutely orderly.We should follow the law and arrange everything in the world in order, just like the planets in the sky are interconnected, and the world will be peaceful.

Human beings compete with each other out of selfishness; human beings love each other out of selfishness.It is true that people have selfishness to hinder the evolution of the world; however, the evolution of the world is entirely due to people's selfishness.From fishing tenants to nomads, to farming, to industry and commerce, all kinds of civilizations have been formed, and they all depend on people's selfishness, which is secretly agitated.For private characters, we should treat them like magnetism and study their properties well, so we can use them and not use the method of eradicating them in vain.If physicists, because electricity can kill people, go day and night and only study methods to eliminate electricity, how can we have telephones and lights to use?The word "private" cannot be removed, which is equal to the gravity that cannot be removed. We have no choice but to admit our own selfishness and let everyone follow his own selfishness. You don't harm my selfishness, and I don't harm yours. This can be said to be extremely private. That is to say, public to the extreme.Someone asked: Is human nature good or evil?Ying Zhi said: May I ask whether gravity is good or evil?Is electricity good or evil?You answer this question.

All of Mencius's theories are to determine the word "wo" as the central point, expand and fill it, and enlarge it layer by layer.He does not advocate getting rid of the selfishness, but only advocates that I share with others the selfishness: I have the selfishness of good goods, so that the dwellers have a storehouse, and the traveler has food; I have the lustful selfishness, so that there are no resentful women , There is no Kuangfu outside.Confucianism in the Song Dynasty is exactly the opposite. It not only wants to get rid of one's selfishness, but also wants to get rid of the selfishness of everyone. It is not like the selfishness of the human heart.Reading the books of Mencius, you are like creatures of the spring breeze; reading the books of Confucianism in Song Dynasty, you are like the killing things of autumn frost.Therefore, it is said: Song Confucianism is completely contrary to Mencius.

Gao Zi's words are correct.
Human nature is neither good nor evil, that is to say, it can be good or evil.Gao Zi's statement is consistent from any perspective.He said: "Sex is like turbulent water." The change of turbulent water is the change of force.We say: "Psychology changes according to the laws of mechanics." Gao Zi used the five words "sex is like turbulent water" to cover him more than 2000 years ago.

Gao Zi said: "Natural nature is like turbulent water. If you decide the east, it will flow east, and if you decide the west, it will flow west." It means: guide it to be good, and then it will be good, and lure it to be evil, then it will be evil.These sayings are the sayings in "Great Learning" that "Yao and Shun led the world with benevolence and the people obeyed, Jie and Zhou led the world with violence and the people obeyed".Mencius' refutation is a kind of sophistry. Song Confucianists did not realize what was wrong, and tried to slander Sue Zi.May I ask what is the difference between the number of words in "University" and Gao Zi's theory?In the Book of Mencius, there is a saying that "the people's respect for barbarians is good for virtue", which Song Confucians praised very much as the basis for their theory. However, under the words of Yao, Shun, Jie and Zhou in "University", it continued: Orders, go against what they like, but the people don’t follow.” Excuse me, if the people’s nature is to be virtuous, then Jie and Zhou will lead them to violence, which is to go against what they like, and it is appropriate for the people not to obey. , Wouldn't it become "the virtue of the people is good and evil"?Song Confucianism tried to slander Gaozi, but did not refute it in "University", how can it be convincing?
All the theories of Mencius are very quintessential, with the word uniqueness and goodness, and the theory is not perfect.The greatness of Confucianism in the Song Dynasty lies in the integration of Chinese and Indian academia, governing the heart with the law of the Shi family and the world with the law of the Confucian family. See my book "Trends of Chinese Academia").Song Confucians were able to build such achievements, of course they had a glimpse of the truth. What Gao Zi said was an unbreakable truth, so why slander it so much?The root of the disease lies in mistrusting Mencius.Why did Song Confucians mistrust Mencius?It was initiated by Han Changli.

(End of this chapter)