warring states careerist

Chapter 506

It is important to prove whether the rich businessman is guilty.

It doesn't matter whether the rich businessman is guilty or not.

The most important thing is that the decree has been enacted, and the discussion is nothing more than the scope of application of "no crime".

What Wei Rang heard was not the long speech of the litigator. What he heard was that the vast majority of people present agreed with the Mohist argument on law, righteousness, nature, and will of heaven, including the litigator who also recognized the morality of the Mohist school. Based on the arguments made from it.

This is very important.

Wei Rang feels that this is like the geometry he has learned. On the basis of agreeing with some theorems, he constantly deduces new content, which may lead to wrong results, but those cornerstones are unshakable.

As early as many days ago, Wei Rang received a secret order to "make use of the problem" to find a way to quickly stabilize things on Fei Guo's side.

He didn't know that the Mo family had already completed various external preparations to prevent interference, and now that everything was ready, he was just waiting for an opportunity.

The previous waiting was only because the situation of Zhao, Chu, and Zhongshan had not been completely settled.Now, everything is different.

As a Mohist, Wei Rang faithfully carried out the organization's secret orders even though he didn't understand the general trend of the world.

Taking advantage of today's events, Wei Rang put forward the suggestion of pledging to be loyal to the decree - everything before the promulgation of the decree can be counted as forgetting the past, but now that the decree has been promulgated, the nobles need to come to the capital to meet the new king, swear to recognize the decree, and recognize the new formation government.

What is not to blame for the past is just some of the nobles' previous actions that violated the new law.

But let bygones be bygones, but it is to dig the foundation of the nobility: to recognize the new law means to admit to abandoning the fiefdom, dividing the land among the people, giving up feudal power, and no longer using the people on the fiefdom to perform feudal labor obligations.

These guards are sure that the nobles are absolutely unacceptable.

This is a strategy of drawing salary from the bottom of the pot, destroying the economic foundation of the nobles, and then everything the nobles have is gone.In turn, relying on moral etiquette to restrain the nobility, but the economic foundation is still the land-feuding peasant labor system, so no amount of moral restraint is useless.

The chaotic times of the Spring and Autumn Period have proved this point. Killing the king is like a child's play, and morality and aristocratic spirit did not make the Spring and Autumn Period full of righteousness.

If the Mohists want to change the rules, then the rules of the relationship between the central government and the local government should also be changed.

The previous monarch was just a spokesperson for the nobles.The nobles have the fiefdoms of the nobles, and each guards its own family and conducts its own affairs.

It may be that within the same country, the tenth tax is imposed on one fiefdom, and the twelveth tax is imposed on that place.

The feudal obligations that the nobles had to fulfill to the monarch were basically military obligations, and the rest were fiefdoms and self-government.

This is also why these people are still discussing whether the decree only applies to the vicinity of the capital of Feiguo, or applies to the whole country.

From this point of view alone, Fei Guo's reform this time is still in line with the mainstream of the world's princes.At the beginning of the Warring States period, the reforms of various countries actually had a main line: the struggle between centralization and the decentralization of power by the nobility.

For Wei Rang's words, Zhe Yangzi was the first to stand up and support him.

Apart from praising Zhe Yangzi, he naturally has his own selfishness.

He killed Fei Jun, accepted the nomination certificate and devoted himself to the magnificent changes, and now his position is considered stable.

A person like him must be more radical than others in both slogans and actions. Only in this way can he gain enough power.

Now all the soldiers in the palace are headed by him. If he can fight against the nobles in the future, his prestige, influence and power will gradually increase.

Abandoning the interests of the fiefdom, in exchange for a gamble related to status.

And in his position, he naturally didn't want to be a "sage" in the capital of a small Fei country, but wanted to be a sage in the entire Fei country.

However, Wei Rang's words were immediately opposed by some people.

The nobles of the Fei Kingdom who had fiefdoms elsewhere also sent a scholar to the capital. The scholar was listening, and after hearing Wei Rang's words, he sneered after Zhe Yangzi applauded loudly.

He got up and tidied his clothes, walked in front of the crowd with rings, and asked Yu Weirang: "Since you said, gather the righteousness of the people and make the law."

"It takes six hundred miles, but the capital is only a hundred miles away. Wouldn't it be absurd for a man of one hundred miles to formulate laws for six hundred miles?"

"Your nobleman, aren't you from Fei? Isn't the five hundred miles of land outside the capital city the land of Fei?"

"No representation, no compliance!"

"If people outside the capital didn't participate in making the law, why does your law apply to hundreds of miles away?"

"Therefore, please allow sages outside the capital to participate in this law-making, otherwise, your law is only applicable within the capital, not outside the capital."

This is a bottom line for the nobles to delay the time. After the nobles came to the throne in Gongzi Luan, since many noble ministers were trapped in the capital and could not escape, they proposed a bottom line: let the rest of the fiefdoms also elect sages to participate in this law-making.

Even though the people in the capital are in a state of chaos, they are not fools, and they have raised their own bottom line.

The sages in the capital think that it is possible to select sages outside the capital to participate in the law-making, but they need to be selected after the land is divided, and it is based on the Mohist concept that "everyone is a minister of the emperor and everyone is equal". The population ratio elects a certain number of sages.

The aristocrats outside the capital insisted that the division of land is a law, and if it applies to the entire territory of the Fei Kingdom instead of the capital city, it must be decided after discussion among sages from all the land in the Fei Kingdom.You say that righteousness is the law, so the people in the rest of the land did not participate in the formulation of this decree, so your decree on land distribution is illegal and cannot be applied to land outside the capital city.

Therefore, the nobles insisted on this point, they must first distribute the number of sages according to the size of the land, and then after the sages are selected, they will make a decree to decide whether to grant land to the people.

Exactly, without representation, without compliance.

This disagreement seems to only involve "debate", but it actually involves the success or failure of Fei Guo's matter.

If the land is divided first, and then the sages are selected, then the nobles will definitely lose the election, and the sages selected must be pro-Mohists who organize the land distribution, or those scholars who have the heart of benefiting the world.

If quotas are allocated according to land area, and sages are selected first before decrees are made, then the quotas outside the capital must be controlled by the nobles. In the end, relying on the advantages of land area, the nobles will definitely be able to veto the decree of granting land to the people.

The nobles do not object to equality, what they object to is absolute equality, but they never object to equality above themselves.

The aristocrats were not opposed to co-government either. The rebellion of Duke Zhao of the Song Dynasty and the struggle of the Qimu of the Zheng State were actually the struggles of the nobles united to oppose the centralization of power and demand the distribution of power.

What they object to is only based on the co-government under which everyone is a minister of the Emperor of Heaven.

It is also a republic, a republic of nobles and a republic of Chinese people, they are not the same thing at all.

This scholar was promoted by the nobles to be an envoy, and he was arguing with all the sages in the capital of Fei, in fact, to buy time.

On the one hand, the nobles hoped that the capital would agree with them and select sages according to the land allocation quota. In fact, they didn't like it very much, but they could stop the capital's mouth.

On the other hand, it also uses this time to accumulate strength and collude with powerful countries to prepare for a counterattack.

After the scholar pointed out that such a decree was unreasonable, he sneered at Zhe Yangzi with his head held high and his chest held high: "It's hard to say the standard of the sages you elect, but if you talk about virtue, I'm afraid some people have no virtue. They don't have virtue." Is it possible that a person can govern?"

"He is also filial and fraternal, but those who like to offend his superiors are rare; those who are not good at offending superiors, but like to cause chaos, have never existed."

"Among the people you elected, there is one who kills the king. Such a person's virtue can kill even the king, so can't he kill you? How can you think that a person without virtue can benefit the people? "

"If you commit chaos, you will not be filial; if you are not filial, you will have no virtue. People who don't even love their own parents, brothers, and monarchs, do you expect them to love the people of the world?"

There is no mention of Zhe Yangzi in the words, but every sentence is scolding Zhe Yangzi.

However, since Zhe Yangzi made the decision that day, his heart is as firm as iron, his will is as stone, and he will not give up until he achieves his goal. Even the monarch who has slept with him for many years will be killed if he wants to kill him. How can he care about such insults?
If you follow Xinyi for the sake of wealth and fame, if you still have a heart of shame, it will be really difficult to achieve great things.

Hearing this, Zhe Yangzi laughed loudly and said, "From this point of view, the world should perish!"

"King Wen is the Marquis of Xibo, and his king turned against Zhou. He is a man of no virtue!"

"Marquises of Wei, Zhao, and Han are the ministers of the Jin Dynasty, and if they divide the Jin Dynasty to stand on their own, they are immoral people!"

"Tian's is Qichen, replace him, a person with no virtue!"

"Lu Bo Yu killed Duke Yi, he was a duke of filial piety, a man of no virtue!"

"Ji Sunyou is a minister of Lu, and there is a sacrifice for Fei, a man of no virtue!"

"Qin Jun was expelled and tried to usurp the throne, a man of no virtue!"

"The king of Chu is suspected of killing his father, and his brothers turned against each other, but he doesn't follow the example of Taibo back then when he abdicated and went to Wu. He is a man of no virtue!"

"Duke Hui of the state of Yan was expelled, and the people of the country set up a mourning duke. This is a rebellion, a man of no virtue!"

"The turtle spirit of the Shu Kingdom chiseled Wushan Mountain and destroyed Du Yu with meritorious deeds, a man of no virtue!"

"The princes of the world have never heard of immorality, but Yu Jizi's Joseon."

"According to you, the orthodoxy of Wenhua and the virtues of Zhu Xia are not in the Central Plains, but in North Korea?"

"All the majestic Xia are all virtuous kings, or after the virtuous kings, why does the world not perish in North Korea?"

The scholar said angrily: "What are you, you say that King Wen is immoral? The world is suffering from the violence of Shang and Zhou. King Wen set his mind and King Wu launched an army to save the world. How can you be so immoral?"

Zhe Yangzi asked back: "The tyrant harmed the people of Fei, and I stabbed and killed them. How is it different from King Wu's attack on Zhou? I have the courage of a gentleman. Ask around, isn't it the same reason?"

Zhe Yangzi shouted loudly, and the people all around shouted, "Zhe Yangzi is truly the courage of a gentleman!"

The scholar couldn't beat the noise of the crowd, Zhe Yangzi laughed loudly, boos gradually rose around, and the scholar said angrily: "Even if you are right, there is no virtue in the world, is there no virtue in the world, even you are also without virtue?" reason?"

Zhe Yangzi was about to refute, Wei Rang stood up and asked, "What is virtue?"

This is to ask, why is virtue virtue, or why is virtue the applicable norm in the world?Who stipulated it?
The scholar replied: "Virtue is determined by heaven. People born in heaven have virtue in the world. This is the highest, and virtue is regarded as virtue, and there is no need for reason. How can the sun be the sun? How can the moon be the moon? How can people change what is eternal? "

Wei Rang laughed and said, "As you said, virtue is determined by God. Then because it is determined by God, everyone must abide by it?"

He avoided what virtue is, and asked directly through the scholar's words, the scholar didn't think too much, nodded and said: "That's right."

(End of this chapter)