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Chapter 494 Benevolence and Benefit

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    Mencius really did not agree with Zhuang Zhou¡¯s theory of equality of things and thought it was useless.

    Although Zhuang Zhou felt that everyone was on the same page and the world was unified, he could not give any examples or deductions.  Even Mohist Jianai needs to say that everyone is the property of God, so God does not want humans to fight.  But Zhuang Zhou's Theory of Equality of Things has no such premise derivation at all, and only tells everyone the conclusion that things should be equalized.

    In fact, Confucius also directly informed the conclusion, without any derivation, and just taught everyone benevolence.  But now times have changed, it is not the Spring and Autumn Period but the Warring States Period. Confucian scholars must answer why benevolence is necessary and what is the basis of benevolence.

    In Confucius¡¯ time, no one asked him that.  But during the Warring States Period, someone asked a Confucian scholar this question. Mencius replied, "The heart of compassion is the root of benevolence; the heart of shame and shame is the root of righteousness; the heart of resignation is the root of etiquette; the heart of right and wrong is the root of wisdom."  Looking for evidence wisely, these four principles are possessed by everyone, which is the so-called theory of good nature.

    And what is the basis for the theory of equality of things?  Zhuang Zhou couldn't answer. He could only say that everyone had a "intention", so he only saw the appearance of things, but did not see the essence of things.  But intentionality cannot be used as a basis for equalizing all things. It can only show that the human race has flaws.  The Theory of Equality of Things itself was just imagined by Zhuang Zhou with his keen intuition. He told everyone that they should do this, but don't ask what the basis is. Zhuang Zhou couldn't answer, and if he did more, he could only say that it was the opposite of his intention.

    So finally there was Taoism. Religion does not ask whether you understand something, only whether you believe it or not.

    However, just when Mencius criticized Zhuang Zhou's ideas as being like flowers in the mirror, Yunyao insisted that although the theory of equality of things cannot be implemented on individuals or in society, it can be implemented in thoughts and ideas.  , implemented in Mencius' "Law of the First King".

    It can be said that his words are astonishing. Mencius originally thought that Yunyao was just a eloquent lobbyist, but he did not expect that he would combine the two extreme opinions of a Confucian scholar and a Confucian scholar as soon as he opened his mouth. It was simply audacious.  Mencius can be sure that even the students of Jixia Academy were not as bold as Yunyao, who said that the late king was "the appearance of the law, but not the essence of the law."  If his students were here, they would definitely kill Yunyao with spittle.

    Meng Ke frowned and looked at Yunyao, his eyes full of disapproval.  "Are you saying that the late king is superfluous? I want to ask you, is there any record of the benevolent government of the late king in the history books?"

    "There are indeed records." History books naturally record many examples of benevolent governance.

    At that time, Confucius spoke in a subtle way and added a lot of personal subjective opinions in the "Spring and Autumn Annals". He used derogatory terms for historical events that he did not agree with, and used commendatory terms for events that he agreed with. Confucius expressed his attitude towards historical events through the distinction between praise and blame.  .  On the one hand, this can protect oneself, and on the other hand, it can also let future generations know Confucius's attitude.

    Because of Confucius's subtle words and great meanings, the interpretations of "Spring and Autumn" alone include "Gongyang Zhuan", "Gu Liang Zhuan" and "Zuo Zhuan". The interpretations of the three "Spring and Autumn" all have different tendencies, and there are special interpretations of Confucius' subtle words and great meanings.  Some of them focus on supplementing historical materials, and some of them simply translate in line with the times.

    ??????????????????????????????????????????????? away from Confucius.

    Seeing that Yunyao did not deny the history books, Meng Ke said: "Since you know that there are records of benevolent government in the history books, you should know that the benevolence of the sages is the reason for peace in the world. What's wrong with me asking everyone to follow the example of the late king?"

    "In terms of my attitude towards history, I agree with Legalism. I believe that state affairs should be adapted to local conditions and the times, and cannot blindly follow the past." Yunyao said slowly: "There are indeed benevolent governments in history, but they also clearly pointed out  The difference between ancient and modern times is that did the ancient kings in history ever govern the Kingdom of Ten Thousand Vehicles? I¡¯m afraid not. But now there are seven Kingdoms of Ten Thousand Vehicles, and there are also many Kingdoms of Thousand Vehicles. With such huge changes, how can we still follow the ancient times?  "

    "If the sage can be resurrected, he will definitely be able to manage the country of ten thousand chariots." Meng Ke said very firmly: "As soon as the sage comes out, the whole world will follow. By then, all the evil villains in the world will be eliminated, and the kingdom of ten thousand chariots will also be  Come upon hearing the news and accept the rule of the sages.¡±

    "This is a bit wishful thinking. Isn't it enough to be as virtuous as the master? I haven't seen the seven countries recognize the master and you as the emperor." Yunyao felt that Mencius's view was too naive.

    Meng Ke glared at the other person. Fortunately, he was restrained and did not curse directly.  He just said: "I don't dare to take it seriously. I don't dare to compare with the ancient sages."

    "No kidding." Yunyao put on a serious face and began to cheat in earnest. She said: "I heard that Master has been to the Kingdom of Wei. When the King of Wei saw Master, he asked how to strengthen the country, and Master turned around and asked  Go away, thinking that the King of Wei does not ask for benevolence first, but asks for profit first, and is not a good king. Is this possible?"

    Mencius nodded and admitted that at that time he was also young and vigorous, and he did not give the king a good look at all. He turned around and left if he was not satisfied.Don't bother them at all.

    "I ask Master again, does benevolent government nourish the people, educate the people, and allow the people to live and work in peace and contentment?"

    "That's right, the benevolent are invincible." Mencius nodded and said.

    "Isn't it a benefit to raise the people, educate the people, and live and work in peace and contentment?" Yunyao said: "This is also a courtesy. Master, it is also a benefit to let the king carry out benevolent government. By looking at history through the theory of equality of things, we can find that benevolent and righteous kings are divided  Benefits are given to the world, so everyone in the world feels that the monarch has too little land and too little property, because a virtuous monarch will eventually distribute his things to others, and naturally the world will be peaceful. But now there is no monarch in the world who is willing to distribute benefits to everyone.  Even if you have it, it is just to show generosity to others and to rob it from other countries and share the profits together." "The Theory of Equality of Things tells us that when looking at problems, we must look at the essence, not the appearance. The appearance is that the monarch is kind, the countrymen love him, and the monarch and the people are harmonious, but  The essence is that a benevolent monarch distributes benefits to everyone, and does not only talk about benevolence but not profit."

    Meng Ke slapped the case and glared at Yunyao. Yunyao said this about the sages of the past kings. Where does he place benevolence and righteousness?  These theories are simply filthy words, and they are simply words of subjugation in troubled times.

    Yunyao laid hands, hoping that the other party would be calm and calm, and continued: "Master Meng, don't get excited. I didn't say that benevolence and righteousness are not good. Of course, benevolence and righteousness are good, but they can only be used when the king is dividing profits. When everyone is together,  Use it when you are in a state of joy, but not when the king is robbing benefits. Robbing benefits still depends on the name of the punishment. Because benevolence and righteousness can only distribute benefits, but cannot create benefits. The problem of the Seven Kingdoms now is not a question of profit distribution, but profit creation.  The problem is that there are only so many profits, but there are more and more people in the country who want to share the profits, so the seven countries need to find new ways to make profits. What the Legalists proposed was reform to become stronger, and what Li Kui, Bai Gui, and Wei Yang proposed  The ideas are actually the same, make money first, then strengthen the army, and finally expand. Because Legalism can make profits, kings like to use Legalism more than Confucianism. This is the conclusion drawn from looking at history through Qi Wu, Qi Renli, only then can we see the essence  , profit is the resource, benevolence is the distribution method.¡±

    Yunyao said that if you look at history with the Equality of Things theory, you can see where the problem lies. The bamboo slips of history are full of interests and distributions, and no one can avoid them.  The reason why Confucianism is not reused is also very simple. Confucianism cannot make profits and can only redistribute based on the original interests. So who is willing?  The monarchs and nobles were not willing to share profits with the people at all, and their attitude towards Confucianism was naturally high, but they would never use it.

    After all, Confucianism is all about benevolent government. It means that the happiness of one person is not as good as the happiness of everyone. It means bleeding the king, and it is only bloodletting without blood production. Which king in the Warring States Period could be so tortured by Confucianism.  Only after great unification and a distribution method that is universally applicable will Confucianism be officially adopted.

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