warring states careerist

Chapter 814 Controversy Difficulty ([-])

Compared with the unfulfilled ambitions and intense enthusiasm of the farmers, Meng Sunyang and others of the Yang Zhu school looked at the farmland that was about to be harvested with a relaxed expression.

Yang Zhu is old, and Meng Sunyang is now the leader of the Yang Zhu School.

The original dispute between Yang and Mo has now been reconciled a lot. Although the two sides are still biting their bottom line in moral terms, both sides have also begun to absorb the essence of the other party in some moral terms.

This is the time for autumn harvest and autumn planting. The country of Song is considered to be warm and can produce three crops in two years. The progress of agricultural technology in these years basically originated from Sishang. The country of Song is the closest and has been most affected.

All kinds of crops withered and turned yellow in the vast fields, and the busy people had no time to ask Meng Sunyang and others passing by. Meng Sunyang looked at the joy on the faces of the busy people and smiled.

"Sir, this time we are able to govern, what should we do?"

A disciple's question drew Meng Sunyang's laughter, and all the disciples gathered around Meng Sunyang.

"Once upon a time, I traveled with Yang Zi to the Song Kingdom. When I was in Shangqiu, I stayed in a hotel. The owner of the hotel had two women. One was beautiful and I thought it was beautiful, and the other was really ugly... um , is really ugly."

"What's strange is that the ugly one has a high status in the family; while the one that Yang Zi and I both think is beautiful has a low status in the family."

"Yang Zi was curious, so he asked. The shopkeeper said, that's not your woman. I think what you think is beautiful is ugly; what you think is ugly, but I think it is beautiful. I let what I think is beautiful have a noble status; what I think is ugly Is there anything to be surprised about the humble status of a person?"

"That's why he sighed and said: To practice the virtuous and get rid of the heart of the virtuous."

"If you are virtuous, beautiful, or ugly, there are thousands of people in the world who have ten thousand opinions. The Mohists are sympathetic and loving, and believe that there is a universally applicable morality in the world. Sometimes the policies of the Mohists will inevitably fall into the fallacy of self-worth. "

"They think that what they are doing is a good thing, but in fact it may not be. For example, the cane sugar shipped from Haiyang is expensive and sweet. Each of the Mo family gives them one to eat, but some people don't like sweetness. Is this considered a good deed? ?”

"You and I should also reflect on ourselves. The world is in chaos. Of course we must do virtuous deeds. We only do virtuous things. Don't act virtuously."

Self-sages do good deeds that they think are good deeds.

The disciples have always received the education of individualism of the Yang Zhu School, and they do not agree with the Mohist definition that people are people in society, people are people in the world, and people are the sum of all relationships. They believe that people are individual, individual, and Individuals are different.

The morality that seems impossible for the Yang Zhu school and the Mohist school to coexist can be united under the background of chaos and the aristocracy. This is the era.

The Yang Zhu School is not a retreat from the world, but one that joins the world and actively participates in the politics of the world. There is an overall system of individualistic ideas, and they have to face the relationship between the individual and the country, and the relationship between the individual and the world. Some of them are more profound. Morality and righteousness are not comprehensible to disciples.

After Meng Sunyang told the story of Yang Zhu's experience, the disciples were thoughtful, or someone asked in a low voice: "Sir, do you think that the Mohist's practice of changing the land system in the Song Dynasty may not be correct? Some people certainly hope that They have their own piece of land; but some people really want to be slaves and are very happy; and they divide the land of the nobles, which also hurts the interests of the nobles and makes the nobles unhappy, which doesn't seem right..."

The situation that this disciple said really exists. People are members of society, and they also have the interests of the whole class, but this is not necessarily the case for individual people.

For example, under the feudal system, some people are quite happy as the lord's retainers, domestic slaves, slaves, and slaves, and they are even reluctant to part with their masters, and have a certain intimacy with their masters after they have become dependent.

Such people forced them to cultivate the land and distributed the land to them, but they resented them, and some even wanted to avenge the master who was killed by the Mohist.

If the Yang-Zhu school is just that kind of mindless and superficial individualism, in fact, this problem is unsolvable, and it must be opposed to Mohism: Mohism's so-called people are gods, the meaning of all people is righteousness, and the benefit of all people is profit According to superficial and brainless individualism, it must be opposed. Why should the interests of the majority be suppressed by the interests of the minority? This is hurting the minority.

However, the Yang Zhu school is not.

Facing his disciple's question, Meng Sunyang asked rhetorically: "The prerequisite for benefiting the world by not pulling out a hair is that you don't know how to serve the world to support one person. If you can't do not serve the world to support one person, what are you talking about? It's ridiculous to profit the world with a dime."

"If it is unreasonable to support one person by offering all the money to the world, then why should we care if we are unhappy after this unreasonable benefit is taken away?"

"When everyone has a hair to pluck, they are qualified to talk about how to rule the world without plucking a hair. Although the world is big today, how many people can be said to be able to pluck a hair?"

Meng Sunyang's disciple Hua Zi praised: "Yes! In the past, Yang Zi said: Those who are good at governing the outside world will not necessarily rule things; those who are good at governing the inside will not necessarily mess things up. If you rule the outside world, the law can be temporarily applied to a country, and It is not in line with people's hearts; if I rule the inside, I can push it to the world."

This can be regarded as one of the major differences between the Yang Zhu school and the Mohists.

Mozi once defined a line segment and a point. He called a point the body of a line segment and a line segment both a point and a point.

Whether the Mohist's universal love or synonymous, people are regarded as a whole, that is, concurrent people.

The Yang Zhu School regards human beings as separate individuals one after another, which is called the body of human beings.

Incorporation is not a dispute between collectivism and individualism, but a dispute about "human nature".

Is a person who has been divorced from society, class, or even all social relations a moral person?

After appropriate revisions, the Mohists regard the world as a whole, and believe that the operation of the world has its own laws, which can be called the will of heaven. That is to say, people are social people, and when thinking about problems, they consider the collection of people. Body, consider the law of the whole world.

Yang Zhu's individualism, on the other hand, treats people with sensibility. The so-called personality and human desires regard the world as the reality of the existence of countless individual people, and everything considered is based on a single person.

And these two disputes, although irreconcilable, can be cooperated when fighting against feudal aristocrats.

Extreme individualism and freedom will lead to the disintegration of the aristocratic system.

Extreme democracy that benefits the majority of the world will also lead to the end of the aristocracy.

Zi Huazi was born in the Three Jin Dynasties. In history, he had an extremely extreme saying of "precious life".

At that time, Wei and Han went to war, and South Korea lost a lot of territory. Hanhou was very depressed, so Zihuazi went to persuade him.

Zihuazi asked, now I give you the world, cut off your hands, do you want the world?

Han Hou said I definitely don't want it.

Zihuazi said, from this it can be inferred that in your values, the world is not as valuable as your hands.

And your hands are more valuable than the world, and your body is more precious than your hands. Now you lose a few cities and sigh as if you are going to die. In the long run, it will definitely hurt your body, but your body is the most important thing in your values. You are more expensive than the world, but you hurt yourself for a few cities, you are an idiot.

Marquis Han called him good, and the reputation of the Yangzhu school of noble students spread throughout the world.

If one looks at it from the perspective of the nation and nation of later generations, Zihuazi's words would be hanged, but at this time they make sense.

Zi Huazi would not explain this truth to the Mohists of the Mohist school, because if he asked which one he would like to benefit the world or the Mohists, the Mohists would definitely answer, so why ask? It must be beneficial to the world.

And he said this to Han Hou because there are no Han or Wei people in the world at this time, and the cities of South Korea are just private property to Han Hou. Han Hou lost a few cities, which is similar to ordinary people losing a dog. Mood, that's why I'm depressed.

Since the whole of South Korea is the private property of the Hanhou family, losing a few cities means losing something, so why worry?

What's more, Wei Guo took away the cities of South Korea. First, he didn't slaughter, second, he didn't plunder, third, the three Jins were in the same language, and fourth, the three Jins were in the same track. It was nothing more than changing the monarch to continue the original rule. This is different from later generations. There is nothing wrong with Zihuazi's words in this era.

When Zihuazi mentioned Yang Zhu at this time, what he wanted to say was not this sentence, but to use Yang Zhu's sentence to elicit his thinking about the order of the world.

"Everyone who is a human being has a life, and the life of a human being can be divided into a whole life, a bad life, a death, and a forced life."

"A whole life is better than a bad life, a bad life is better than death, and a death is better than forced life."

"What is whole life? The six desires are all suitable. The so-called loss of life means that the six desires are divided into suitable ones. The loss of life is inferior to the respectable ones. The loss is even worse, and the respect is weaker. The so-called dead, there is no one. There is a reason to know that it is not born. The so-called forced life, the six desires do not get what is right, but they all get what they hate. Obedience is true, humiliation is also. Humiliation is greater than injustice, so injustice, forced to be born Yes. And forcing life is not just and unrighteous, so it is said that forcing life is not as good as death."

The Six Desires is originally the theory of Zhuxia, together with the sayings such as Huangquan and the other shore, they did not come along with Buddhism, but were installed in the localized translation of Buddhism. Like God, they achieve the purpose of spreading through local words.

In the tombs of the Warring States Period, there were sayings such as "the other side, the paradise".

The six desires are basically the basic physiological desires of people in the Yang Zhu school.

In this way, in fact, the reason why the Yang-Zhu school was able to become the most famous school in the world, so that "the scholars of the world do not belong to Yang, but to Mo", and even Confucianism was forced to have little foothold by Yang Zhu and Mohism before it was reformed by Meng Xun. The reason for this place is easy to understand.

Yang Zhu's self-interest, so to speak, is the most advanced "full life", which is nothing more than the realization of the most basic biological desires of human beings, which is reasonable and should be, and is the right of human beings.

In the end, the whole life, the loss of life, etc. were turned into the metaphysics of health preservation, but it was because the bottom-level "forced students" could not read and had no chance to learn these knowledge; and those who could learn these knowledge were basically satisfied materially. A mystical science that comes out of physiological needs.

(End of this chapter)