Chapter 719
Telling the child to argue
Chapter 719
At this moment, a handsome Confucian scholar about 30 years old took the initiative to stand up, pushed the Confucian scholar who was at a loss on the stage, and first saluted Gao Zi very gentlemanly.
This kind of etiquette is the first time since the debate.
Gao Zi hurriedly returned the gift, triumphant in his heart, and said that he would not be afraid of how many people would come again.
The Confucian scholar looked at Gao Zi and said, "Just like gunpowder, it can be used to dig ditches, and it can also be used to make guns."
"As for the debate on human nature, you and I both know that it is not about truth or falsehood, but about how to make the world stable."
"The reason why you think human nature is like that is because your method of making the world stable needs human nature to be like this. It just happens to be true."
"And the reason why we think that human nature is like that may not really believe what we Confucian scholars say, it's just to make the world stable."
"Human nature is used to stabilize the world. Human nature is not used to seek the truth."
"In order to stabilize the world, even if human nature is good and not the truth, what does it matter?"
"If it is true that people are born with ranks, then it is false that all people are born equal."
"However, in Sishang, the young people all believe that everyone should be equal, and that everyone is equal is what you call the unchangeable will of heaven."
"Besides Sishang, from Shangtang to now, there is a difference between noble and humble, and people have always believed that people should really be distinguished."
"The two contradict each other. If one of them is true, then the other must be false."
"Does it have to be true before it can be passed on to the world? Inside and outside Sishang, one is true and one is false, or all false, but people inside and outside Sishang will believe that this is true, one is false or all is false. For the common people , they know only what we have taught them."
"Does it matter if it's true or false?"
"The most important thing is to make the world stable, so that the world will no longer have the behavior of cannibalism. You Mohists pursue the so-called unchangeable will of heaven, have you ever thought how many people in the world will die because of you?"
In a word, Gao Zi's eyes suddenly sharpened, and his complacent expression immediately subsided.
The helplessness in my heart just now and the mentality as if I was talking to a child were suddenly alert, and then faintly excited.
In just two sentences, Gao Zi already felt that the other party was powerful, completely different from those people just now.
But the Confucian scholars in the audience have already cursed: "Traitor!"
"Get off!"
"You are not a scholar at all!"
"Get out! Bitch!"
"What they say is all false. There is a difference between high and low. This is the destiny. You actually said that they might be true? You traitor!"
"Shameless!"
Facing the abuse, the Confucian scholar remained unmoved.
Gao Zi wasn't cursing in his heart, he just faintly insisted that the person opposite him should not be underestimated.
The Confucian stared at Gao Zi and said, "Your will of heaven can be used to study all things in the world, but it cannot be used to study people. Because your will of heaven requires verification to judge the authenticity, but if the will of the world is used to verify, you need to die." Countless people."
"So on the issue of human nature, even if what you say is the truth, you must not let the world know."
"You and I both know that the Master is not the one who created Confucianism. The Duke of Zhou ruled rites, but the Master just systematized the entire Confucianism, just like your master is suitable to complete a self-consistent cycle of Mozi's theory of benefiting the world."
"Zhou Li is a sword. When the ritual collapses, the music is already rotten."
"It is Master, who systematized this sword and cast a mold, so that people in the world can cast this sword by themselves. Knowing what it should look like and why it should look like that, the world in the future will have a way to follow it. This appearance forges the prosperity of the Zhou Dynasty."
"The world is in chaos, and there are millions of casualties at every turn. The only thing Master can see is that the world is stable before the rites collapse. Then, this proves that only when the rites collapse and music are broken, the world will be stable. "
"Why do you have to restrain yourself and return to ritual?"
"Because Master knows, human nature. However, everyone wants so much, and the more they want, the better. There are only so many things in the world. How can this satisfy everyone?"
"That's why we must restrain ourselves and return to the etiquette, so that everyone's behavior, clothing, food, housing, and transportation are in line with the etiquette."
"Returning to its origin, it is because there is only so much grain and cloth that can be produced in the world, but people's desires are infinite, so it is necessary to stipulate etiquette, self-denial and ritual, and a hierarchy, so that people in the world live within the hierarchy of etiquette and make the world The property can be distributed according to the level, and there is demand according to the level system."
"This can make the world stable."
The Confucian scholars below all shouted: "Get off!"
"My master is not like this!"
"You don't have faith at all, so why do you say you are a Confucian scholar?"
"Self-restraint and return to courtesy, this is the ambition of the master, but it is not because of your thinking. Get out! You are not a real Confucian scholar!"
"What do you think of Master?"
"Get off!"
There was a lot of scolding.
The Confucian scholar remained unmoved.
On the contrary, Gao Zi felt more excited and nervous, his palms were faintly sweating.
After debating for a long time, there was no one who could argue, and Gao Zi was quite disdainful.
The words of this Confucian scholar, or this Confucian scholar who is called a "traitor", finally made Gao Zi excited from his disdainful dullness.
According to the understanding of Confucian scholars, benevolence and righteousness and self-restraint and return to propriety are not like this.
It comes from the fact that people should restrain themselves and return to the rituals, so they should restrain themselves and return to the rituals.
But the Confucian scholar spoke out the origin of it, at least in Gao Zi's view, this was the origin, but in the Confucian view, it was the so-called origin of rebellion, which made Gao Zi have to deal with the opposite Confucian scholar cautiously.
"You Mohists say that everyone is equal, so what is equality?"
"Slaves want to be equal to their masters."
"Fief farmers want to be equal to doctors."
"Doctor Baili wants to be equal to Shangqing Qianli."
"Qianli Shangqing wants to be equal to Wanli Monarch."
"You Mohists advocate the art of reasoning and reasoning. Haven't you ever imagined how chaotic this world would be?"
"Doctor Baili wants to be equal to Shangqing Qianli, how can he be equal?"
"Owning a fief of hundreds of miles means wanting thousands of miles. Fiefdoms are not equal. How can people be equal?"
The pursuit of equality is a major crime of the Mohists.
Not just now, but for centuries to come, equality is a sin.
Just like everything that has been instilled since childhood, he may not know why people are equal, why they must be equal, and he does not know how to prove that people should be equal.
But all he was brought up to accept was that equality was a concept for granted.
At this time, however, equality is a sin.
unforgivable sin.
One hundred and fifty years later, Han Feizi was one of the twelve sons in the world, and one of the crimes given to the Mohists was equality.
The so-called: "Superior functions, great frugality and poor practice, etc., were not enough to distinguish differences, county monarchs and ministers; however, they hold it for a reason, and their words are reasonable, enough to deceive fools. They are also Mo Di's disciples."
Han Feizi believes that they advocate utilitarianism and practicality, value frugality and despise class differences, and even do not allow the existence of differences and differences between people, and do not allow the disparity between monarchs and ministers; Sometimes it is methodical enough to deceive and blind the ignorant people.Mo Di is such a person.
Among them, the Mohists have two crimes.
One is advocating utilitarianism, that is to say, Han Feizi thinks that Mohism is too utilitarian and criticizes Mohism for its utilitarianism.
This "crime" must be accepted by the Mo family.
Originally, this "crime" had to be accepted by the Mohists, especially the morality before joining the Mohism, which was very utilitarian.
Utility is divided into narrow sense and broad sense.
Utilitarianism in the narrow sense is reflected in the word "Quan" in the Mohist School. It is utilitarianism in the narrow sense.
Utilitarianism in a broad sense is an ideology, which believes that human nature is to avoid suffering and seek pleasure, and human behavior is governed by utilitarianism, and the pursuit of utilitarianism is the pursuit of happiness; for society or the government, the pursuit of the greatest number of people Maximum happiness is an essential function.
In the beginning, why did the Mohists want to die for the benefit of the world?Because the morality of the Mohists at the beginning believed that making most people happy is the most meaningful thing in the world. This kind of spiritual enjoyment-for the benefit of the world, short brown straw sandals, death without hesitation, this is the real happiness.
In other words, the Mohists want to be a "spiritual aristocrat", abandon the happiness of food and clothing, and believe that the happiness of the spiritual level is the real happiness, so as to call on many people with lofty ideals to devote themselves to the great cause of benefiting the world.
This is an important reason why the Mohists were able to get hundreds of idealists who were like ascetic monks and who were dying for the benefit of the world before joining them.
I benefit the world not only for the benefit of the world, but also because benefiting the world is my spiritual happiness. This is why Han Feizi believes that the Mohist "utility".
No theory can be divorced from its era. Without a material foundation, some theories cannot appear at all.
"Pursuing the greatest happiness of the greatest number of people" and "pursuing the liberation of all mankind" are seemingly similar but actually completely different concepts, which is why Mohism is essentially an "enlightenment theory": Mohism pursues equality, pursues The happiness of most people is that people in the world are unequal perceptually, but they have not delved into the origin of human inequality.
Because at this time, the biggest inequality is the inequality of blood under the real hierarchy. Although it is essentially caused by the possession of the means of production, the Mohists did not go into so much, so they found and solved problems normally. Focuses on inequality in the hierarchical order.
Including the later revision of Mohism's morality, they are all maintained on the basis of "enlightenment theory".
The revised Mohism's three meanings are synonymous, equal, and universal love, but the current Mohist view of human nature, economic theory, the benefits of the majority, and weighing the benefits of the majority are actually just a variant of the enlightenment theory.
Just as Mohism is not Taoism, but they stand on the same front as Taoism in the matter of anti-ritualism, which also made Mohism three-point weak, and after the Huang-Lao School has always hoped to reconcile the contradiction between Confucianism and Mohism, the morality of the two sides is not the same. They are exactly the same, but they are reconciled with each other.
As for the other "crime", equality, it is even more true.
At this time, people are not equal, of course.
Everyone is equal. Confucian scholars refute Mohism. One of the rebuttal theories that is easy to put forward is: if people are equal, then the low-ranking nobles want to be high-ranking nobles, the scholars want to be high-ranking officials, the high-ranking officials want to be high-ranking ministers, and the high-ranking officials want to replace the monarch. Isn't that the world in chaos?
The root of this objection is that they believe that the hierarchy cannot exist, and consider a paradox based on this: everyone is equal under the hierarchy.
The revised Mohist school wants to achieve "false" equality, but it is far from pursuing the real "material basis" equality, which makes the Mohist school rebellious enough.
An important factor in Confucianism's opposition to Mohism's equality is this paradox of "everyone is equal under the hierarchy".
Thinking that everyone is equal means that the desire to commit chaos will flood the world, leading to the idea that "the emperor can sit, but I can't?" will lead to chaos in the world.
This question may have been refuted by the Mohists 20 years ago, but at this time, Gao Zi snorted and said to this question: "If there is equality, it means that there is no hierarchy of etiquette; without hierarchy, there is no hierarchy." The distinction between the Son of Heaven, feudal lords, high ministers, high officials, scholars, peasants, slaves, and maidservants, everyone is equal.”
"Isn't the reason why the doctor is higher than the serfs and maidservants is that they own the land? If the division of their land belongs to the people of the world, depriving them of the root of being 'fish', then how can such a thing happen?"
"Doctors have no fief, no military power, no law enforcement and administrative power, so why do they want to make trouble?"
"What are they doing in rebellion? What is the root cause of the rebellion and killing among the doctors now?"
"Isn't it for the land, for the fiefdom, for being able to dominate more farmers, to obtain more fiefdoms, and to be a bigger silverfish?"
"Based on the morality of our Mohist school now, everyone in the world is equal, and does not have different rights, different meals, different rituals and music, and different clothes because of the gap in rank and status, which means that there are no doctors, scholars, and emperors in this world. , princes, there are only one after another, people who work hard because of their own human needs."
"You have the heart of benefiting the world, so you rely on the choice of meritorious deeds. If you really have the heart for politics and talent, choose the emperor as the emperor and rule the world, why not?"
"If you have the heart to get rich, you can earn wealth by plowing the land, running business and doing business with frugal use and burial."
"Isn't that right?"
The Confucian scholar also sneered: "What you say makes sense, but isn't our Confucianism unreasonable?"
"If every superior has a heart of benevolence and righteousness, self-restraint and respect for propriety, the big ones don't want to encroach on the small ones, and the small ones don't think about rebelling against the big ones, then there will be no wars in the world."
"If there is no war in the world, then there will be no need to collect taxes that violate etiquette."
"If you don't collect taxes that violate the etiquette, then you can make the people live in the fief, make the lords love their people, and the people use public land instead of taxes, and the well field system, so that the world can be stable."
"That's why I said, you Mohists are the biggest sinners who are causing trouble in the world. You make everyone seek profit, and thus make the people want more."
"The princes who have the ambition to annex the world are inferior crimes."
"A doctor who has a heart of disobedience will be guilty of waiting again."
"Farmers who reclaim the land, artisans and merchants who want more goods, are the last sins."
"I just want to ask you, if everyone can abide by the etiquette, self-restraint and return to the etiquette, will the world be stable?"
"Don't say that our learning is wrong, because you have no way to prove that everyone in the world can't observe propriety. Besides, during the rule of civil and military affairs, it has been proved that everyone in the world can observe propriety, and don't overstep it."
"But there has never been a place in the world that can prove that a world where everyone is equal and seeks profit for the sake of needs can exist. Sishang is not the world, even if Sishang can, how do you know the world can?"
"As the Taoists say, if a small country has few people and everything follows the law of nature, it can be achieved in a small village, but how can it be achieved in the world?"
"You can do very well in Sishang now. How can you be sure that you can do it in the world? But after reading the history books, you can know that in the civil and military era, there really was such a world where everyone respected etiquette. The princes There is no chaos, the great officials run the family, and the people do not seek profit, this has been done in the past."
"You have no way to prove that it is impossible for everyone to observe etiquette, so the Master's theory is not wrong."
(End of this chapter)
At this moment, a handsome Confucian scholar about 30 years old took the initiative to stand up, pushed the Confucian scholar who was at a loss on the stage, and first saluted Gao Zi very gentlemanly.
This kind of etiquette is the first time since the debate.
Gao Zi hurriedly returned the gift, triumphant in his heart, and said that he would not be afraid of how many people would come again.
The Confucian scholar looked at Gao Zi and said, "Just like gunpowder, it can be used to dig ditches, and it can also be used to make guns."
"As for the debate on human nature, you and I both know that it is not about truth or falsehood, but about how to make the world stable."
"The reason why you think human nature is like that is because your method of making the world stable needs human nature to be like this. It just happens to be true."
"And the reason why we think that human nature is like that may not really believe what we Confucian scholars say, it's just to make the world stable."
"Human nature is used to stabilize the world. Human nature is not used to seek the truth."
"In order to stabilize the world, even if human nature is good and not the truth, what does it matter?"
"If it is true that people are born with ranks, then it is false that all people are born equal."
"However, in Sishang, the young people all believe that everyone should be equal, and that everyone is equal is what you call the unchangeable will of heaven."
"Besides Sishang, from Shangtang to now, there is a difference between noble and humble, and people have always believed that people should really be distinguished."
"The two contradict each other. If one of them is true, then the other must be false."
"Does it have to be true before it can be passed on to the world? Inside and outside Sishang, one is true and one is false, or all false, but people inside and outside Sishang will believe that this is true, one is false or all is false. For the common people , they know only what we have taught them."
"Does it matter if it's true or false?"
"The most important thing is to make the world stable, so that the world will no longer have the behavior of cannibalism. You Mohists pursue the so-called unchangeable will of heaven, have you ever thought how many people in the world will die because of you?"
In a word, Gao Zi's eyes suddenly sharpened, and his complacent expression immediately subsided.
The helplessness in my heart just now and the mentality as if I was talking to a child were suddenly alert, and then faintly excited.
In just two sentences, Gao Zi already felt that the other party was powerful, completely different from those people just now.
But the Confucian scholars in the audience have already cursed: "Traitor!"
"Get off!"
"You are not a scholar at all!"
"Get out! Bitch!"
"What they say is all false. There is a difference between high and low. This is the destiny. You actually said that they might be true? You traitor!"
"Shameless!"
Facing the abuse, the Confucian scholar remained unmoved.
Gao Zi wasn't cursing in his heart, he just faintly insisted that the person opposite him should not be underestimated.
The Confucian stared at Gao Zi and said, "Your will of heaven can be used to study all things in the world, but it cannot be used to study people. Because your will of heaven requires verification to judge the authenticity, but if the will of the world is used to verify, you need to die." Countless people."
"So on the issue of human nature, even if what you say is the truth, you must not let the world know."
"You and I both know that the Master is not the one who created Confucianism. The Duke of Zhou ruled rites, but the Master just systematized the entire Confucianism, just like your master is suitable to complete a self-consistent cycle of Mozi's theory of benefiting the world."
"Zhou Li is a sword. When the ritual collapses, the music is already rotten."
"It is Master, who systematized this sword and cast a mold, so that people in the world can cast this sword by themselves. Knowing what it should look like and why it should look like that, the world in the future will have a way to follow it. This appearance forges the prosperity of the Zhou Dynasty."
"The world is in chaos, and there are millions of casualties at every turn. The only thing Master can see is that the world is stable before the rites collapse. Then, this proves that only when the rites collapse and music are broken, the world will be stable. "
"Why do you have to restrain yourself and return to ritual?"
"Because Master knows, human nature. However, everyone wants so much, and the more they want, the better. There are only so many things in the world. How can this satisfy everyone?"
"That's why we must restrain ourselves and return to the etiquette, so that everyone's behavior, clothing, food, housing, and transportation are in line with the etiquette."
"Returning to its origin, it is because there is only so much grain and cloth that can be produced in the world, but people's desires are infinite, so it is necessary to stipulate etiquette, self-denial and ritual, and a hierarchy, so that people in the world live within the hierarchy of etiquette and make the world The property can be distributed according to the level, and there is demand according to the level system."
"This can make the world stable."
The Confucian scholars below all shouted: "Get off!"
"My master is not like this!"
"You don't have faith at all, so why do you say you are a Confucian scholar?"
"Self-restraint and return to courtesy, this is the ambition of the master, but it is not because of your thinking. Get out! You are not a real Confucian scholar!"
"What do you think of Master?"
"Get off!"
There was a lot of scolding.
The Confucian scholar remained unmoved.
On the contrary, Gao Zi felt more excited and nervous, his palms were faintly sweating.
After debating for a long time, there was no one who could argue, and Gao Zi was quite disdainful.
The words of this Confucian scholar, or this Confucian scholar who is called a "traitor", finally made Gao Zi excited from his disdainful dullness.
According to the understanding of Confucian scholars, benevolence and righteousness and self-restraint and return to propriety are not like this.
It comes from the fact that people should restrain themselves and return to the rituals, so they should restrain themselves and return to the rituals.
But the Confucian scholar spoke out the origin of it, at least in Gao Zi's view, this was the origin, but in the Confucian view, it was the so-called origin of rebellion, which made Gao Zi have to deal with the opposite Confucian scholar cautiously.
"You Mohists say that everyone is equal, so what is equality?"
"Slaves want to be equal to their masters."
"Fief farmers want to be equal to doctors."
"Doctor Baili wants to be equal to Shangqing Qianli."
"Qianli Shangqing wants to be equal to Wanli Monarch."
"You Mohists advocate the art of reasoning and reasoning. Haven't you ever imagined how chaotic this world would be?"
"Doctor Baili wants to be equal to Shangqing Qianli, how can he be equal?"
"Owning a fief of hundreds of miles means wanting thousands of miles. Fiefdoms are not equal. How can people be equal?"
The pursuit of equality is a major crime of the Mohists.
Not just now, but for centuries to come, equality is a sin.
Just like everything that has been instilled since childhood, he may not know why people are equal, why they must be equal, and he does not know how to prove that people should be equal.
But all he was brought up to accept was that equality was a concept for granted.
At this time, however, equality is a sin.
unforgivable sin.
One hundred and fifty years later, Han Feizi was one of the twelve sons in the world, and one of the crimes given to the Mohists was equality.
The so-called: "Superior functions, great frugality and poor practice, etc., were not enough to distinguish differences, county monarchs and ministers; however, they hold it for a reason, and their words are reasonable, enough to deceive fools. They are also Mo Di's disciples."
Han Feizi believes that they advocate utilitarianism and practicality, value frugality and despise class differences, and even do not allow the existence of differences and differences between people, and do not allow the disparity between monarchs and ministers; Sometimes it is methodical enough to deceive and blind the ignorant people.Mo Di is such a person.
Among them, the Mohists have two crimes.
One is advocating utilitarianism, that is to say, Han Feizi thinks that Mohism is too utilitarian and criticizes Mohism for its utilitarianism.
This "crime" must be accepted by the Mo family.
Originally, this "crime" had to be accepted by the Mohists, especially the morality before joining the Mohism, which was very utilitarian.
Utility is divided into narrow sense and broad sense.
Utilitarianism in the narrow sense is reflected in the word "Quan" in the Mohist School. It is utilitarianism in the narrow sense.
Utilitarianism in a broad sense is an ideology, which believes that human nature is to avoid suffering and seek pleasure, and human behavior is governed by utilitarianism, and the pursuit of utilitarianism is the pursuit of happiness; for society or the government, the pursuit of the greatest number of people Maximum happiness is an essential function.
In the beginning, why did the Mohists want to die for the benefit of the world?Because the morality of the Mohists at the beginning believed that making most people happy is the most meaningful thing in the world. This kind of spiritual enjoyment-for the benefit of the world, short brown straw sandals, death without hesitation, this is the real happiness.
In other words, the Mohists want to be a "spiritual aristocrat", abandon the happiness of food and clothing, and believe that the happiness of the spiritual level is the real happiness, so as to call on many people with lofty ideals to devote themselves to the great cause of benefiting the world.
This is an important reason why the Mohists were able to get hundreds of idealists who were like ascetic monks and who were dying for the benefit of the world before joining them.
I benefit the world not only for the benefit of the world, but also because benefiting the world is my spiritual happiness. This is why Han Feizi believes that the Mohist "utility".
No theory can be divorced from its era. Without a material foundation, some theories cannot appear at all.
"Pursuing the greatest happiness of the greatest number of people" and "pursuing the liberation of all mankind" are seemingly similar but actually completely different concepts, which is why Mohism is essentially an "enlightenment theory": Mohism pursues equality, pursues The happiness of most people is that people in the world are unequal perceptually, but they have not delved into the origin of human inequality.
Because at this time, the biggest inequality is the inequality of blood under the real hierarchy. Although it is essentially caused by the possession of the means of production, the Mohists did not go into so much, so they found and solved problems normally. Focuses on inequality in the hierarchical order.
Including the later revision of Mohism's morality, they are all maintained on the basis of "enlightenment theory".
The revised Mohism's three meanings are synonymous, equal, and universal love, but the current Mohist view of human nature, economic theory, the benefits of the majority, and weighing the benefits of the majority are actually just a variant of the enlightenment theory.
Just as Mohism is not Taoism, but they stand on the same front as Taoism in the matter of anti-ritualism, which also made Mohism three-point weak, and after the Huang-Lao School has always hoped to reconcile the contradiction between Confucianism and Mohism, the morality of the two sides is not the same. They are exactly the same, but they are reconciled with each other.
As for the other "crime", equality, it is even more true.
At this time, people are not equal, of course.
Everyone is equal. Confucian scholars refute Mohism. One of the rebuttal theories that is easy to put forward is: if people are equal, then the low-ranking nobles want to be high-ranking nobles, the scholars want to be high-ranking officials, the high-ranking officials want to be high-ranking ministers, and the high-ranking officials want to replace the monarch. Isn't that the world in chaos?
The root of this objection is that they believe that the hierarchy cannot exist, and consider a paradox based on this: everyone is equal under the hierarchy.
The revised Mohist school wants to achieve "false" equality, but it is far from pursuing the real "material basis" equality, which makes the Mohist school rebellious enough.
An important factor in Confucianism's opposition to Mohism's equality is this paradox of "everyone is equal under the hierarchy".
Thinking that everyone is equal means that the desire to commit chaos will flood the world, leading to the idea that "the emperor can sit, but I can't?" will lead to chaos in the world.
This question may have been refuted by the Mohists 20 years ago, but at this time, Gao Zi snorted and said to this question: "If there is equality, it means that there is no hierarchy of etiquette; without hierarchy, there is no hierarchy." The distinction between the Son of Heaven, feudal lords, high ministers, high officials, scholars, peasants, slaves, and maidservants, everyone is equal.”
"Isn't the reason why the doctor is higher than the serfs and maidservants is that they own the land? If the division of their land belongs to the people of the world, depriving them of the root of being 'fish', then how can such a thing happen?"
"Doctors have no fief, no military power, no law enforcement and administrative power, so why do they want to make trouble?"
"What are they doing in rebellion? What is the root cause of the rebellion and killing among the doctors now?"
"Isn't it for the land, for the fiefdom, for being able to dominate more farmers, to obtain more fiefdoms, and to be a bigger silverfish?"
"Based on the morality of our Mohist school now, everyone in the world is equal, and does not have different rights, different meals, different rituals and music, and different clothes because of the gap in rank and status, which means that there are no doctors, scholars, and emperors in this world. , princes, there are only one after another, people who work hard because of their own human needs."
"You have the heart of benefiting the world, so you rely on the choice of meritorious deeds. If you really have the heart for politics and talent, choose the emperor as the emperor and rule the world, why not?"
"If you have the heart to get rich, you can earn wealth by plowing the land, running business and doing business with frugal use and burial."
"Isn't that right?"
The Confucian scholar also sneered: "What you say makes sense, but isn't our Confucianism unreasonable?"
"If every superior has a heart of benevolence and righteousness, self-restraint and respect for propriety, the big ones don't want to encroach on the small ones, and the small ones don't think about rebelling against the big ones, then there will be no wars in the world."
"If there is no war in the world, then there will be no need to collect taxes that violate etiquette."
"If you don't collect taxes that violate the etiquette, then you can make the people live in the fief, make the lords love their people, and the people use public land instead of taxes, and the well field system, so that the world can be stable."
"That's why I said, you Mohists are the biggest sinners who are causing trouble in the world. You make everyone seek profit, and thus make the people want more."
"The princes who have the ambition to annex the world are inferior crimes."
"A doctor who has a heart of disobedience will be guilty of waiting again."
"Farmers who reclaim the land, artisans and merchants who want more goods, are the last sins."
"I just want to ask you, if everyone can abide by the etiquette, self-restraint and return to the etiquette, will the world be stable?"
"Don't say that our learning is wrong, because you have no way to prove that everyone in the world can't observe propriety. Besides, during the rule of civil and military affairs, it has been proved that everyone in the world can observe propriety, and don't overstep it."
"But there has never been a place in the world that can prove that a world where everyone is equal and seeks profit for the sake of needs can exist. Sishang is not the world, even if Sishang can, how do you know the world can?"
"As the Taoists say, if a small country has few people and everything follows the law of nature, it can be achieved in a small village, but how can it be achieved in the world?"
"You can do very well in Sishang now. How can you be sure that you can do it in the world? But after reading the history books, you can know that in the civil and military era, there really was such a world where everyone respected etiquette. The princes There is no chaos, the great officials run the family, and the people do not seek profit, this has been done in the past."
"You have no way to prove that it is impossible for everyone to observe etiquette, so the Master's theory is not wrong."
(End of this chapter)