warring states careerist

Chapter 703 The Eve of the Chaos ([-])

Some of these various things, some of which Ximen Shu knows, some don’t know, some are related to him, some have nothing to do with him, some have a vague understanding, and some are just a muddled experience.

It is hard for him to imagine that there are so many things involved behind a "long-term worker" trade.

But he could easily imagine how many conflicts would erupt once those people from the Hundred Schools of Thought came to Sishang.

This theater... will then serve as a venue for debates among hundreds of schools of thought.

In fact, there are more than just conflicts among hundreds of schools, there are many factions in Sishang alone.

Just like those upstarts in the "long-term industry" trade, Ximen Zhu has some disdain for the superiority of "noble origin"; for theater performances, people in the market praise and like to see them, but Ximen Zhu of noble origin prefers to listen to them. Listen to the concerto symphony of pentatonic and twelve temperaments.

Therefore, he did not come today to watch Handan Ji's dance on tiptoe, and there is no chime symphony performance today, he came to watch the two plays in the evening.

One is the newly edited "Rogue". The newly edited content is the end of the story. The woman left decisively, relying on a pair of skillful weaving hands, gradually accumulated, bought looms and hired female workers, and gradually made a fortune.However, due to various reasons, the man ended up with nothing, and took the child to find the woman. At the end of the story, the woman wanted to have a child, but she drove the man away.

The other scene is a comedy called "Women's Representative" or "Women in the Citizens' Assembly" written by "Aristophanes", whom Solucan had made friends with in Greece after returning from his journey to the west.

The two acts are all female plays, and most of the people who came up to watch tonight are students and young people. This is all propaganda.

Ximen Zhi mainly came to watch the second act of "Women in the Citizens' Assembly". Since he wanted to imitate Suo Lu's participation in the Western Regions and make his life have some value and meaning, he thought about watching this performance first. Look at the weird states and weird political systems in Suolu's abbreviated Journey to the West.

It is said that the performers in the second act were Westerners who followed Solu back then, and it was a bit of a gimmick. There were hundreds of people from Greece, Egypt, and Persia on his side, and there were quite a few more. Some of them joined the Mohist School and became Mohists, while some were still teaching those languages ​​of the Western Regions.These people can't do the translation, because the translation must first have a very good native language culture, and these burdens can only be placed on Solucan and other taxis returning from the west and people from poor nobles.

As for the first play called "Mang", Ximen is also very familiar with it, because it triggered a big criticism in Sishang a few years ago.

At that time, I had just stepped down from the Xuanyi Department and was no longer in charge of the Xuanyi Department. People in the Xuanyi Department created the story "Mang", but the end of the story is a happy ending: the previous version is the same as the current version, but In the end, when the man went down and went to find the woman who became rich in the textile industry, the woman forgave the man and lived happily together.

At that time, someone was furious after hearing it, and wrote an article titled "Repaying Resentment with Virtue, How to Repay Virtue?"The article "Qi Le Rong Rong is a Chronic Poisonous Weed" criticized Qi Le Rong Rong, which was full of content such as forgiveness, tolerance, compromise, and bottomless love, which led to a major reshuffle of the newly reorganized Proclamation Department.

Forcing the young man who created the ending to publicly criticize and apologize publicly triggered the first large-scale discussion among the people in Sishang.

When I was young, after I was neglected, beaten, and abandoned by my husband, I became rich and my husband came to find me. Do you want to forgive me?Do you want to let go of the suspicion and repay the grievance with virtue?
When you get older, commoners, peasants, businessmen and commerce are sluts who are despised and exploited by nobles. When you become strong and want to send nobles to coal mines for labor reform, the nobles say that you are too cruel, have no benevolence, no virtue, is it right? Should I forgive?Repaying grievances with virtue?
These are two completely different moral views, which even sparked discussions among the Confucian disciples who protested against the overreach of Mohism in Sishang at that time.

One side believes that Xiangyuan is also a thief of virtue. This kind of unconditional compromise is a thief of virtue. It is necessary to repay grievances with sincerity and repay virtue with virtue. How to repay virtue, the criticism is correct.

The other party believes that a gentleman follows the way and does not follow the monarch, the way is different, and there is no conspiracy. This drama is inherently wrong and violates the ethics of Gangchang. Then it doesn't matter what the final ending is. Whether the ending of this drama is changed or not, They are all manifestations of immorality.

This also indirectly led to a large-scale fighting event involving more than 70 Confucian scholars known as the "Zhongqiu Fighting Incident" in Sishang history. They used daggers, bows, and daggers to persuade others with the truth.

At this time, Confucian scholars were all holding swords in their left hands, scriptures in their right hands, riding horses at the top, and reading poetry at the bottom.Among those who participated in the fight so far, more than 20 people are still in the cotton factory.

It also caused more than 20 of them to be expelled from Confucianism by the Sishang Confucian scholars, denouncing them as heresy, shouting that attacking heresy is nothing but harm, and calling on Confucian scholars all over the world to be heretics with the twenty Confucian scholars who recognized the new ending .

It is called to fight against arrogance with conservatism, and to fight against profit-seeking with principles and norms. We must use the greatest conservatism to maintain the most authentic Zhuxia.

In this chaotic world of disputes among nations, their claims have led to a very embarrassing situation. In a tragic context, their claims are bound to be centralized and usurped by shameless profit-seeking pariahs and industrialists and businessmen. The unrighteous and unrighteous monarchs of all countries were strangled together.

After this turmoil, the ending of the play was changed.

For the Mohists, there is nothing wrong with this.

Mohism does talk about universal love, even if it is appropriate to revise it, the Mohism’s universal love also has a premise, and the original Mohism is much bloodier than the current Mohism-killing one person to benefit the world, kill or not?The fundamental answer is that if it is determined that killing this person will benefit the world, then it must be killed.

The question of horse-drawn carriage hitting people, one left and ten right, turns out to have a standard answer. The Mohism itself is utilitarian and collective, otherwise there would be no distinction between "concurrent" and "body".

That is to say, after the appropriate revision, these problems were gradually downplayed. Back then, Prince Ding’s escape would inevitably lead to the Chu Civil War, and the Mohist’s assassination of Prince Ding was rejected, which can be regarded as an amendment to "killing one person to benefit the world".

Of course, the appropriate reason at the time was the high-sounding concepts of "righteousness" and "benevolence", but in fact it was to look forward to the war between Wei and Chu, and to prepare for the development of the time when Zhao Wei turned against Chu and Wei ten years later.

Before that, when the Mo family was defending the city, Qin Huali had faced a similar problem: At that time, Qin Huali was helping others to defend the city, thinking that it was not an attack, and a fire broke out in the city. Qin Huali knew that the person beside him was just going to fight the fire, but violated When guarding the city, the fire in the city is not allowed to rescue casually, so he immediately drew his bow and shot.

Therefore, this matter is almost one-sided within the Mohist school, but it is not a big deal to be borrowed to a higher position.

There are some things that Simon is not clear about, but he has also done a small investigation. Many things that are considered to be commonplace in Sishang now actually imply the struggle of "the right to interpret righteousness" within the Mohist school. Under the Mohist organizational framework, this kind of struggle is sometimes hard for outsiders to see.

Ximen Zhu has also heard of some things. Qin Huali, who looked very kind, killed countless people in those days; Shi, who seemed to be smiling all day and often went to and from the downtown, was smiling when he poisoned Wu Zhu; even they So Lucan, the dean of the Academy of Arts, was also a well-known "Oriental cunning" in the aristocratic circle back then.

The water in the Mo family is much deeper than he imagined when he was in Yecheng.

He actually doesn't really want to watch the first scene today. He is a nobleman, and he doesn't like the way to get rich. These things are too low-level, and cannot satisfy his restless, fanatical heart that hopes that he will not be redundant.

It was also he who worked hard to get into the Department of Western Languages. If he didn't pass the exam but was sent to a normal school, and was assigned to be a teacher in Huaibei and other places after graduation, I'm afraid he would slip back to Yedi——he agreed with the Mohist saying A good teacher is also the principle of benefiting the world, but I don't want to be a teacher for the rest of my life.

Today he mainly came to watch the second act of the play "Women's Representation" from the Far West, not for the sake of gimmicks, but because he felt that the slave-owner democracy there was pretty good, and he liked it better.

Deep down in his heart, he didn't really like the equality of peasants, businessmen, and even former servants and slaves like Sishang.

…………

What Solucan brought from his journey to the west is not only cultural, but also many other things.

And those other things are precisely what the Mohists and famous scholars like the most, and they are also issues that the two have been arguing endlessly.

For example, the Mohists say "middle and the same length", defining the concept of the central point.

Famous scholars retorted that, assuming that this line is infinitely long and the space is infinite, such as the universe, then there are midpoints everywhere, so there is no middle, but middle everywhere.

The Mohists immediately corrected it: "Even if there is no measure, there is a limit; if there is no limit, there is infinity", which means that only a line segment has a center, and infinite things do not have a midpoint, because they cannot be measured, so there is not a midpoint everywhere. Rather there is no midpoint.

Later, the Mohist said: "Thickness, some greatness", famous scholars retorted: "Without thickness, it can be a thousand miles."

The debate between the two sides is often like a chicken talking to a duck.The Mohist said that there must be a height to have a volume, and the volume is called large; the famous scholars said that without the height, it can be as large as a thousand miles, and you are wrong.

Mohists believe that there is no real thing in the world without thickness, and the infinitesimal is not zero, so there is no bigness without thickness.

Famous scholars believe that the things that really exist in the world have no thickness, so they can be big without thickness.

This led to the fact that before entering Mohism, Mozi had been compiling the definition of the "Jing" and redefining some content so that the debate could be based on a unified basis.Don't talk about volume, you talk about area; I talk about absolute height, you talk about relative height, then there is no way to argue.

The mutual love and killing between the famous Mohists in logic, mathematics, and physics prompted Mozi to come up with a set of logic and definitions, and also prompted Mozi to study optics.

According to Mozi's thinking, in order to prevent chickens from talking about ducks in debates, it is necessary to define what is finite, what is infinite, what is a line segment, what is a line, what is a circle, what is a square, what is a volume, what is an area, Then use new vocabulary to give them special meaning.

After entering the Mohist school, these things were immediately integrated into geometry, which also greatly improved the mathematical logic of the Mohist school on the original basis.

But once logic is studied deeply, new paradoxes are easy to appear.After Solucan returned from the West, the speculative logic of ancient Greece, which was most similar to the famous scholars and the Mohists, quickly spread among these two schools.

In the end, I found out that the two sides are arguing... In fact, many of them are similar.

It’s just that the flying arrow does not move over there, and the shadow does not move here; the definition of a circle over there is a plane figure surrounded by a line, and there is a line segment connected between a point and any point on this line all equal.The definition of circle here is "one center with the same length"...

If you think about it carefully, there are four characters in the same length, and if you expand it, there is a point that is equal to the line segment formed by any point on this line.

This kind of speculative and new speculative issues brought by Suo Lucan received the most attention from Sishang Xiangxu, especially... the Department of Mathematics.

At this time, in Sishang Xiangxu's classroom of the Department of Mathematics, Shu Qinghou, who had already turned gray hair at a young age, was teaching similar content to the students.

On a black wooden board, a plaster pen has written a square root of two on it.

Facing the [-] freshly selected students from the first batch of Xiangxu Mathematics Department, Shu Qinghou said: "Let's assume first that the situation where the number two can be written as A and B, there is no such thing as A and B." The minimum value of the common divisor."

"Then, square the two sides and get [-] equal to Party A divided by Party B."

"According to the rule of number nine, we can know that twice as much Party A is equal to Party B."

"Then, Party B must be an even number. The square of B is even, so we know that B must be an even number, so B can be written as C twice."

"Then, the square of A is equal to twice the square of C, so we know that the square of A must also be an even number, so A must also be an even number."

"Now, both A and B are even numbers, which is contrary to our previous assumption. Because it is assumed that A and B have no smallest divisor, but now it is calculated that A and B are both even numbers, then there must be a divisor of two. , so there is no fraction that can be made equal to the square root of two."

"The root number two is the so-called unreasonable number. It is infinite. But it can be drawn on the picture, but there is no way to measure its specific length."

He took a plaster pen and tapped on the black wooden board, wrote a minus one, and said, "Negative numbers exist in the nine numbers, and they are understandable in reality."

"As for imaginary numbers, they exist in nine numbers. For example, there is no way to find the square root of negative two, but they have to be used in some equations. It doesn't exist, but it exists; it doesn't exist in the final result, but it needs to be used. In the process of computing..."

"Now you say, root number two, you can easily draw it. The diagonal of a square whose side length is one must be the root number two. But you say, how can the imaginary root number two appear in reality? ? Then the imaginary root number two can exist in dialectics and nine numbers, but it cannot exist in reality, so does it exist or not?"

Zhuxia Nine Numbers already had the concept of negative numbers at this time. Without negative numbers, the equation of the upper, middle and lower Sanhe problem at this time could not be solved.

And Shu Qinghou has always been obsessed with using the quantification of trigonometric functions to calculate the relatively accurate sine of a one-degree angle. The way he thought of was to use the cubic equation of one yuan, and he has been trying to find a solution to the cubic equation of one yuan. Under the inspiration of thinking about the concept of using imaginary numbers.

This number does not exist, but it has to exist. If it is not used, he will not be able to solve the one-dimensional cubic equation that he has spent many years, and he will not be able to verify whether the one-degree angle he deduced can be obtained with basic content such as the law of sine and cosine. value.

When the students below heard irrational numbers for the first time, they thought that we could be admitted to the Mathematics Department of Xu Xu, how could they not know about these things?

Besides, what was asked in today's class was about the question of "flying birds don't move", that is, "flying arrows don't move". They didn't understand why the teacher talked about the concepts of unreasonable and imaginary.

After Shu Qinghou finished speaking, a student raised his hand and asked, "Sir, what do you mean, the definition of flying arrows not moving exists in debate, but it doesn't exist in reality?"

(End of this chapter)