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Chapter 495 Reasonable

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    Yun Yao said that if we use the theory of equality of things and let go of our own intentions when looking at history, we will find that history is full of interest acquisition and interest distribution.  Therefore, even if some events in history books can be beautified or even forged, the systematic records of society at that time in history books will not be wrong. History books can tell future generations how the ruling class solved the problem of resources and distribution in the environment at that time.  The problem is how to increase revenue and reduce expenditure, and how to fight with each other.

    Mencius was very angry after hearing this, but this was the first time someone pointed out the fundamental difference between Confucianism and Legalism, that is, Confucianism divides profits and Legalism creates profits.

    "Master, you have to let go of your motives. It is also good for the development of Confucianism. If you always refuse to face the interests directly, you will not be able to see the truth of history and learn the essence of the benevolent governance of the sages." Yunyao said, in fact, there are  There are many harsh words she has yet to say.

    Yunyao did not tell Mencius that the reason why sages such as the Three Emperors and Five Emperors and King Tang and Wen of Shang were benevolent was because they distributed to everyone the profits they had stolen.

    Needless to say, Three Sovereigns and Five Emperors. At that time, mankind was pioneering the wilderness, and opportunities were everywhere. Naturally, every piece of land was divided into pieces. Everyone was beaming with joy.

    When we arrived at Shangtang, we grabbed the Xia Dynasty.  The father and son of King Wen of Zhou and King Wu of Zhou robbed the Shang Dynasty. They were both the founders of the country, so they shared the profits they had robbed, which was natural.

    By the Warring States Period, the expansion of each country had basically reached its limit, and there was no space left to go south, north, west, or east. Then the princes and kings would have to share their own interests, and they would definitely not be happy if they had to share a little less.

    This is why it is easier to conquer the world than to defend it, because when conquering the world, you advance with great success, and every territory you conquer will give you an extra point of profit sharing.  But when it comes time to defend the world, the territory has been conquered, rewards will begin based on merit, and a struggle for interests will begin, and no one is willing to take less.  If anyone feels that he is short, then he can gather his troops and continue fighting.

    When guarding the world, the monarch will show benevolence and righteousness. If everyone does not object, then the division is settled.  If you feel dissatisfied, you must say that the monarch is fighting for the interests of the people and is unkind. You should also avoid starting an army and rebel, and continue to negotiate and compromise within the framework of benevolence and justice.

    These words can be said to be a red fruit, and benevolence, justice and morality are completely a fig leaf for profit distribution.  Saying it would definitely make Meng Ke furious, so Yunyao didn't say anything.

    Mencius heard that Yunyao wanted to let go of his own intentions, and suddenly found that the theory of equality of things was indeed useful.  But if we really look at history from another angle, if the monarch¡¯s benevolence and righteousness are really all based on the distribution of profits, then what is the moral significance of benevolence and righteousness?

    "Okay, I'll let go of my intentions. Then tell me, if I follow what you said, wouldn't it mean that even the sages don't care about benevolence and righteousness, but only about distribution of profits? So what's the use of benevolence, justice, etiquette, wisdom, filial piety, integrity and shame?" Meng Ke's face was ashen.  asked.

    Yunyao was really afraid that Meng Ke would draw his sword if he disagreed. Seeing that he was calm, she calmed down and said, "In the State of Chu, uncarved jade is called "Pu", and in the State of Song, a kind of food is dried rats.  It is called Pu. Although it has the same pronunciation in Yayan, it is two different things. The customs of the two countries are very different, and the various utensils are also completely different. However, the people of Chu and Song can eat and drink together, which is a tribute to benevolence, righteousness and morality."  It's like there are so many people in the courtyard now, from different countries such as Zou, Song, Lu, Yue, Wei, etc., but they can chat together because we all believe in benevolence, righteousness and morality. I know Master Meng  You are a benevolent and righteous person, and you will not care about my family property. Master, you know that Zhuang Zhou is a benevolent and righteous person, and will not care about your life. We are all benevolent and righteous people, so we will not fight with each other. And  Because the Master is a guest and I am the host, then we should each observe the etiquette of a host and a guest. I know that you are a good guest, Master, and you also know that I am a good host. These are all achievements of benevolence and righteousness."

    Although benevolence and righteousness only distribute benefits and do not create benefits.  But after the division is completed, everyone must adhere to benevolence, justice and morality. This is a social contract that everyone must abide by.  Ensure that your own interests are safe by observing benevolence and morality.  So when someone starts to emphasize benevolence and righteousness, and suddenly says that they need to be reasonable, the other party does not really want to promote benevolence and righteousness, nor does he really want to be reasonable. Instead, he is ensuring that his own interests will not be damaged by reiterating benevolence, righteousness, and truth.  Because if everyone is benevolent and reasonable, then they should abide by the current distribution and should not cross the line, and everyone will be fine.

    Mencius couldn¡¯t help but nod after hearing this. These words are quite good.  Isn't it? If we don't talk about benevolence and righteousness, people can't get together.  But after thinking about this truth, he couldn't help but said: "The Legalists don't talk about benevolence, justice and morality, and make other countries flock to each other because of profit-making. I'm afraid it won't last long." Mencius' intuition told him that the weaknesses of the Legalists had emerged.  But he couldn't catch it for a while.

    "This is indeed the case, because Legalist laws cannot be comprehensive. Laws have limitations, and enforcement also has costs. Too strict or too lax enforcement can make people dissatisfied."?Benevolence, righteousness, and morality are different. There are no clear regulations, and everyone is not forced to abide by them, but often everyone will abide by them voluntarily.  Therefore, Legalist methods are just techniques that need to be replaced according to local conditions and the times, while Confucian benevolence and righteousness can develop for a long time.  "To put it simply, although the law protects everyone's interests, it can also harm interests on the other hand. But benevolence and righteousness are much simpler, very flexible, can have double standards, and can be used to protect one's own interests to the greatest extent.

    The law is a clear boundary. If you cross it, don't blame the law for being merciless. Therefore, people who are blocked by the law will not like the law and will oppose the law.  Therefore, Qin Fa was opposed by the people of the Six Kingdoms in the future, because in their view, Qin Fa did not protect themselves, but harmed them.  This is the flaw of Legalism. Legalism can create benefits, but it is difficult for everyone to accept it after peace.  So bad people can accept benevolence and righteousness, but they will never accept the law.

    "Benevolence and righteousness are very vague and flexible, and can be jumped over and over again. It can be used to protect oneself, or to attack others with moral weapons. Who doesn't like it.  Precisely because everyone likes it, men, women, old and young, good and evil can sit together and talk about benevolence and righteousness, and make compromises based on benevolence and righteousness. Compromise is a symbol of civilization, and non-compromise is extremism.

    Mencius was in a complicated mood and didn¡¯t know what to say.

    Zhuang Zhou looked at Yun Yao with admiration. He did not expect that Yun Yao had put his theory of equality of things to practical use. He actually let go of his own intentions and talked about both profit and justice. He was very flexible and changeable.  However, I feel relieved when I think that Yunyao is from the Mohist family and is known for being tolerant and loving.

    "It seems that my theory of equality of things is still very useful."

    "It is naturally useful. Although it cannot be implemented in managing society, it is very useful for academic research. Scholars must not be motivated. They should study together and not just look at one side."

    Zhuang Zhou laughed and said: "This is also the use of futility. It is useless in governing the country, but it can be useful in unexpected places." The use of futility is also one of Zhuang Zhou's thoughts.

    Yun Yao didn¡¯t nod. It¡¯s true. The Theory of Equality of Things is not a way of governing the country, but if it is used to guide thinking or study, it does have the effect of outlining and opening up ideas.

    This dialogue had the greatest impact on Mencius, because he had to face the fact that Confucianism had its shortcomings and could not bring any benefits. Even if Mencius proposed using the right to defeat the unjust, it would not be as good as Legalism.  Various ways to make profits.  However, Confucianism has its own advantages, that is, it can accommodate more people, while Legalism has a disadvantage that it is not recognized by everyone.

    "It seems that my intentions are too serious." Mencius finally admitted that if you let go of your intentions, you will find that society is far more complicated than imagined. If you let go of your intentions, you will see the essence.  Benevolence and righteousness are not so beautiful, and interests are not so ugly. Benevolence, righteousness, and interests are both the basis for the operation of society, and both are indispensable.  Interest is the basis of survival, and benevolence and justice are the basis of civilization.

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