warring states careerist

Chapter 712 Differentiation, Fusion, Alliance and Confrontation ([-])

I understand what it means, the enmity between Confucianism and Mohism has not lasted for a day or two, and because Confucianism has a few points, it is now developing again, which makes the Mohist side have to make many choices when entertaining.

If one of Shihe Qiwuhai meets the leader of the family, the rest of the specifications must be the same, otherwise, it will be considered that the Mohist school has decided which faction is the real Confucianism-the struggle has reached this point, and the enemy's attention is also the same. A capital of factional orthodoxy.

There is a saying in later generations that Confucianism promotes the birth of Mohism, and Mohism promotes the change of Confucianism. Before the death of Zhongni and the birth of Mencius and Xunzi, Mohism criticized Confucianism comprehensively, and the subsequent great sages repaired some loopholes criticized by Mohism. After the Mohist school disintegrated into three points, Meng Sheng violated the organizational discipline and buried the essence of the Mohist school in Yangcheng. In the end, the two great schools of thought also came to an end.

There is only one leader in the peasant family, and the Mohist side must ask the giants to come forward in terms of emotion and reason, and the split Confucianism, whether it is because of the enmity between Confucianism and Mohism or because of the split of Confucianism, makes it impossible to talk to them.

In the original history, the Mohist school was divided into three parts, and each inherited part of the morality of the Mohist school.

The remaining part merged with Taoism, and belonged to the negative school who felt that there was no hope of benefiting the world, so they did not get tired of the vulgar, did not adorn things, did not respect the name, did not shy away from the public, were carefree and benevolent, and loved non-fighting, and inherited the morality of Mohism. The "universal love" and "equality".

Some of them made clothes with brown fur and stilts as clothes. They worked day and night and took self-suffering as the ultimate. After Meng Sheng's death, this wave of people was divided into two factions. To end the troubled times; the other part stayed in the Song Dynasty, adhered to the righteousness of non-aggression, helped countries defend their cities, and helped the poor.

The last part is to inherit the logic and mathematics, optics and static mechanics of the Mohist school, debating and researching all day long, trying to clarify the truth of the world.

In history, the three points of Mohism did not happen, because Mozi came to Mohism before his death, and completed the reorganization of Mohism in Shangqiu. Prestige, the number of disciples, the right to interpret ideology, etc., all make the Mohist split impossible for the time being.

But Confucianism is different. Zhongni passed away for too long, and Confucianism focuses on self-cultivation without strict organizational discipline, which led to many schools of Confucianism.

The relationship between some Confucian scholars and Mohists is not so rigid, some are sworn enemies, and some are split because of the changes brought about by Sishang.

At the end of the Warring States period, Zizhang Zhiru was called "Bad Confucianism". The relationship between this school and the Mohist school was very awkward.

Many propositions are similar to some of the original Mohist propositions, but not the same.

Zi Zhang Zhiru advocated that if uselessness is below, the country will be rich; if righteousness is above, the country will be governed; if courtesy is above, the people will not fight; The king establishes these six and cultivates virtue, so this country is prosperous.

Zi Zhang Zhiru dressed casually every day, imitating the movements of Shun and Yu in ancient times.

Zizhang committed crimes when he was young, and he was "a contemptuous man free from torture". According to Confucian records, Zizhang was very good at making friends, so he should also be a knight-errant.

Unlike Zixia making friends, Zixia must choose someone who is wiser than himself.

Zizhang thinks that if I am a virtuous person, then I should make friends with someone who makes friends with me, so that he can have better friends so that he can improve; Friends, so I will make friends with whoever I associate with, regardless of high or low.Thinking that if you follow Zixia's method of making friends, then if others think like Zixia and don't make friends with those who are not as wise as yourself, how can Zixia make friends who are wiser than him and have like-minded friends?
After Zhongni's death, Zizhang Zhiru had a certain relationship with the early Mohism, which is probably a bit like the relationship between Qin Huali and Zixia Xihe School, so the relationship between the two parties is very embarrassing.

In theory, it is possible that Mozi and Zhang Zhiru's older generation of gentlemen have played together, but Mozi opened his door and resolutely opposed Confucianism, which made both parties very embarrassed.

Yu private, there is such a little bit of incense; Yu Gong, that is betraying the teacher's school and even resolutely opposing the teacher's school...

With proper understanding, it is a bit like the relationship between Zhang Sanfeng and Shaolin in martial arts novels.

Zizhang Zhiru was squeezed out by other factions, and later got the title of "low Confucianism", but still because of the relationship between Confucianism and Mohism, he should not get too close to the Mohist school, especially he could not receive higher standards of hospitality than other families, in that case The title of "cheap" is really solid.

The Confucianism of the Lezheng family has a different relationship with the Confucianism of Zizhang and the Mohists.

In the same way that Mohism inherited a part of morality after three points in the original history, the Confucianism of the Lezheng family after a few points of Confucianism mainly practiced "the Spring and Autumn Annals of Lezheng's biography as Taoism, and the Confucianism of comparing words and things."

Zixia had to pass on the Spring and Autumn, and then passed it on to his disciples, forming the meaning of the Spring and Autumn of the Xihe School.

However, what Lezheng's Confucianism inherits is "comparison of words and things", and what is inherited is not the righteousness of the Spring and Autumn Period, but the method of writing the Spring and Autumn Annals.

In other words, Zixia's lineage inherits "the principles contained in the Spring and Autumn Period"; Lezheng's Confucianism inherits "Why can the Spring and Autumn Period write such principles, what kind of grammar and writing methods can write Spring and Autumn".

The genus Ci and the comparison should be looked at separately. Both the genus Ci and the comparison have a huge relationship with the changes brought about by Sishang Mohism.

Because before Sishang came up with the papermaking technique, the diction must be concise, and at the same time, there should be no ambiguity in rhetorical methods and grammar. In other words, part of the inheritance of Lezheng's Confucianism is the study of grammar.

Comparing things is to find similarities from different events in history, so as to compare and study and draw conclusions.

Sishang invented the papermaking technique more than ten years ago, and it was quickly popularized, resulting in a huge change in the structure and grammar of the entire word.

A large number of folk language began to be consistent with written expressions, and drastic changes took place in grammar and word order. A group of vernacular articles at this time began to appear quickly with the help of brushes and paper.

One school of Confucianism in the Lezheng family believes that we should stick to the ancient style, stick to the old rhetorical techniques, and pass them on. This is Confucianism.

The other school of Confucianism of the Lezheng family believes that there was no paper in the past, and we could only write on bamboo slips, so we need to study genus words. Now that paper has appeared, things are more important than words, meanings are better than things, so we should not Putting the cart before the horse, you should not continue to stick to the original genus, but try to communicate with the Mohists, and let’s work out the grammatical norms together. If you insist on going back to the old, that’s a small Confucian who put the cart before the horse. We keep pace with the times and change our diction. That is gentleman Confucianism.

Inheritance of words, because of the appearance of paper, brushes, and humble characters, led to the first split of Confucianism in the Lezheng family.

The school of Lezheng Confucians who split off and began to try to construct a complete vernacular grammar quickly split again.

This split stemmed from "comparison".

The Mohist is reasonable and likes to compare things, but the truths derived from the Mohist comparisons are often completely different from the principles derived from the Confucian comparisons.

For example, both A and B can be about benevolence, so this is the original comparison of Lezheng.

For example, Bing and Ding can see that the development of productive forces has led to the prevalence of military meritorious titles and private land systems, so this is the comparison of Mojia.

The Mohist way of comparing things is naturally because of the moral core of Mohism, but this way of comparing things is very attractive, and it seems to be more reasonable.

So the Confucianism of the Lezheng clan quickly underwent a second differentiation.

One group believes that the Mohist study of history is in the wrong direction. How can history be compared in this way?In such a comparison, how can benevolence and righteousness learn from history?How can benevolence and righteousness be passed on to future generations through history?
The other school of thought thinks that the direction of Mohism’s study of history is different from our way of comparing things, but it’s like red and black, round and square. We study colors and they study shapes, so we can’t say they are wrong. Yes, it can only be said that they are not based on benevolence and righteousness but based on profit, but the research methods can also be learned from. Don’t you hear that the three of us must have our teacher, choose the good one and follow it?
Not long after the second split, Solucan returned from his journey westward, the Sishang Xiangxu Academy of Arts and Sciences was established, and the Confucianism of the Lezheng clan split again for the third time.

The matter originated from the translation work of the "History of the Peloponnesian War" that Solucan brought back from the Far West.

To translate into Zhuxia languages, not just a few people can complete it, and the Confucians of the Lezheng family are better at grammatical structure, grammar, etc., so Xiang Xu hopes that the Confucians of the Lezheng family can become officials in Sishang.

Receive the salary paid by the Mohists and participate in grammar research, grammatical reconstruction, translation and other work.

One faction believes that although we came to Sishang to learn from the Mohists, we have different ways and do not conspire with each other. The bottom line is that we cannot be an official in Sishang. If we become an official, it is a betrayal of righteousness. He is our enemy, we can't eat the enemy's food, why don't we hear about Boyi and Shuqi.

The other school believes that although we have differences with the Mohist school, the Mohist school is not a barbarian. We participate in grammar, grammar, rhetoric and translation work, which is to pass on the culture, to make great contributions to the present, and to leave a great cause to pass on through the ages. Immortal words?The so-called meritorious deeds, followed by meritorious deeds, and secondly, meritorious service, our compilation and translation is meritorious service, and your strict self-denial and restoration of etiquette are just deeds, so we are correct.

Only half a year after the distinction between becoming an official and not being an official, the Confucianism of the Lezheng clan once again split for the fourth time.

Some people believe that what the Master pursued in his life, whether it is self-denial or benevolence and righteousness, is actually for the stability of the world and the well-being of the people.However, it seems that the master's way of self-denial and restoration of rites does not seem to be feasible. It is time and time, so we decided to join the Mohist as a backup Mohist, and participate in this major event to make the world stable and the people healthy.

Don’t you hear that Zilu said: “Duke Huan killed son Jiu, summoned him to die suddenly, but Guan Zhong did not die.” He said, “Isn’t it benevolent?” Zi said, “Duke Huan and the nine lords together don’t use military chariots, but Guan Zhong’s power. As benevolent as he is. Benevolence".

The ambition of a master lies in the stability of the world. Restraining oneself and returning to the rituals is just a method, but the real goal is to achieve stability. It is like going from Qufu to Yingdu. Is there only one way to go?

And don't you hear the words of the master, how can it be that every man and woman understands it, and they pass through the ditch without knowing it?You people don't know the righteousness, but keep the small things. You are not real gentlemen, but you are just ordinary people.

The master said again: "Tongda Bohua is not dead, and the world is determined."Sheep tongue is not Confucianism, my master praises me, if my master is resurrected, I will also devote myself to this revolution that will make the world stable. You strictly guard the differences between families, abandon the righteousness and stick to the small things, it is really ridiculous.In the past, Guan Zhongzuo, son Jiu, died but did not die. Instead, he served as the minister of Qi, Huan and Jiuhe princes, and the world benefited from it. We will rebel against Confucianism and return to Mohism to wait for the world to be settled. If the master hears about it, he will laugh and praise him. , And regretted the early birth.

In just 20 years, the Confucianism of the Lezheng clan split four times. The most important thing is that the Confucianism of the Lezheng clan was the earliest part of the Confucianism who became an official in Sishang, and the earliest part of the Confucianism joined the Mohism on a large scale.

Most of the rest who didn't join the Mohist family are still flirting with the Mohist family.

Let’s talk about grammar today, discuss rhetoric tomorrow, and discuss history the day after tomorrow, which makes Lezheng’s Confucianism very embarrassing in front of the rest of the Confucian factions, and is scolded by other factions for “charming ink like a concubine”. Zhang Zhiru's "low Confucianism" was even worse, and he was scolded directly from lowly Confucianism to "Mo concubine".

The problem is that there are still a small half of the Lezheng clan who strictly abide by Confucianism and are determined not to join forces with the Mohists, but the hat of "Mo concubine" is worn on the heads of the entire Lezheng clan's Confucians, so this time the debate is fun. The Confucians of the Zheng Clan directly found the Confucians of the Lezheng Clan who joined the Mohism through their connections, and they suggested to the senior Mohists not to entertain the Confucians of the Le Zheng Clan beyond the standard, which was considered a way of saving face.

(End of this chapter)