In troubled times, people are already unsurprising about the things like dead people.

After the Confucian scholar who was beaten to death by random punches was carried away, the scene had calmed down, but the debate had also ended.

"The way is different, we don't agree."

It is meaningless to argue to this point.

Although the Confucian scholar was beaten to death by his fellow disciples, his words were still accepted by his fellow disciples.

This is not an era when the hundreds of theories competed in the palace and hoped to be favored by the king, at least in Si Shang... Because the "kings" in Si Shang have their own morals and their own doctrines, it is even more impossible to give up their own doctrines and accept other people's doctrines.

The Confucian scholars are about to leave.

The disciples of many schools who were scolded by the Confucian scholars before their death remained silent, and the atmosphere was a little dull.

The Mohist school said that righteousness is profit.

Just as the righteousness of a farmer represents the benefit of a small farmer, then whose benefits does the theory of other families represent?

The Mohist school also said that if you want the meaning of the world, then which class will the meaning of the world in the future benefit?

If people's pursuit of their own needs is human nature, then what should the righteousness of their own school be based on?

Where do the ideology of various schools of thought stand on?

The words of Confucian scholars and scholars before their death criticized the most tragic and unavoidable needs of the various schools of thought.

There is a way in the world. When the superiors hear the way, they will do it diligently; when the middle-aged men hear the way, they will survive or perish; when the inferiors hear the way, they will laugh at it.

According to the crazy rebukes before the death of Confucian scholars, it seems that each school of thought has its own loopholes and tendencies.

Or, recognize the needs of human nature and develop production to the greatest extent, so that production always follows the growth of people's demand.

Or, I hope that everyone can cultivate their minds and nature, rely on people's cultivation of minds and nature, and come up with a complete set of theories: which needs are what people should have; which needs are what people should not have.

Or, the combination of the two.

There is no fourth way to go.

Many people think that the road on Si must be right?

Many people from other schools present had doubts. The Si Shang Mohist school's standard for judging whether the world is prosperous. In summary, it is just whether production is improved, whether the total wealth of the world increases, whether most people are profitable, and whether the population increases...

Judging from the Mohist philosophical principles alone, Si Shang did a good job.

But if we look at the various self-cultivation, Si Shang did a very poor job.

Moreover, many people from other schools think that the Mohist school has done a lot of excessive things, such as peeling off too many bloody reality and interests and showing them to everyone, including those whom they think are ignorant.

For example, there are things that do not require any reason at all, and they also have to find a reason.

Just like in Sishang's rule not long ago, raising and supporting as power and obligations, as an exchange of interests.

This makes many schools of thought uncomfortable. Filial piety is a natural principle, so why do you have to link these things with interests?

All things such as interests and utilitarianism are placed before people. Human needs are recognized as human nature. If this is the case, what kind of world will be like?

The output of grain is increasing, and the output of cloth is increasing. Everyone seeks profit and everyone is running for profit. This is what Si Shang is today.

But some schools think that the Mohist school can solve many realistic problems, but it is difficult to solve human nature.

Some people from the Taoist school think that the Mohist school is using the interests of "the world can benefit itself" and "it is part of the world's people" to guide the mentality of the people of Si Shang. In the general direction, it can make the world rich, but it will make people feel empty and lose themselves and become slaves of profit.

According to what they think, self-cultivation is important.

Knowing that one is strong and keeping the gentle and gentle, one is willing to become the valley of the world; knowing that one is bright and keeping the darkness, one is willing to become the valley of the world.

Everyone strives for the first place, and is willing to live behind the back, saying that they bear the humiliation of the world; everyone is pragmatic, willing to keep the void alone, and do not let the hiddenness appear to be more abundant everywhere, as many as a mountain. He acts in a stable manner, and laughs at the cleverness; everyone seeks blessings, and is willing to compromise and be free from suffering. Taking deep hiding as the foundation and frugality as the principle, saying that the hard one is easy to destroy, and the sharp one is easy to setback. He is always tolerant of things and never invades others.

With such a mind, it is probably difficult to be held on this Si Si where everyone seeks profit.

The style of Si Shang is really too sharp, I am afraid it is too much, and the moon is full and it is lost.

If we just use the unity of benefiting the world and benefiting ourselves to educate the people, if this becomes the righteousness of the world in the future, how many people in the world can become such a true person?

People with this true nature are difficult to produce. Everyone seeks profit. Even if everyone is rich, it seems that they are not the world they want.

They understood the meaning of the Mohist school. The Mohist school called the nobles a worm, which means that they did not be tolerant of things, nor did they never invade others.

At this time, most people in the world still have no material foundation for cultivating their minds and nature, and even the three most basic problems have not been solved.

Therefore, we must use the "spirit of seeking profit" so that everyone who is not qualified to cultivate their minds and nature will resist the old things and release their desire for demand that has been suppressed by etiquette and law for hundreds of years.

Correcting the wrong must be overly correct. Only in this way can people in the world be inspired to seek profit and live a better life, and can they stand with the Mo family and resist the entire old world.

But what after doing this?

Everyone seeks profit and the world's great fortune. At this time, it is a system of synonyms, equality and love. It is consistent with overthrowing the hierarchy and the aristocratic feudal rituals.

But what should we do after the overthrow?

Will a world where everyone seeks profit be good, bad, or chaotic?

At that time, what will the people of the Xia and the people become?

Are you restrained, humble, and not tired of things?

Or is it ostentatious, wild, and seeking profits more and more?

Will the world be in chaos? Or will it be ruled?

Now they are close to the Mo family because they feel that in order to achieve great governance in the world, everyone needs to have a material basis for cultivating their minds and nature. In the case of endless wars in the feudal system and the people are exploited by the nobles without any surplus, it is impossible for everyone to cultivate their minds. Therefore, the Mo family's slogan "Seeking profit is the pursuit of natural human nature" is supported by them.

However, after this step is completed, what should the world be like?

Is it to satisfy one's own needs, the whole world will never stop, and will always move forward until the end, everyone is running for the sake of profit, and everyone becomes a slave to external things?

Or should we not move forward once the world is achieved, cultivate our self-cultivation, so that people should not be slaves to external things, and should not be driven by interests to become servants of wealth?

Or is there a unified argument that allows everyone to be busy to meet their needs, and can also be free from being burdened by external things and not being transformed by wealth, and return to human nature and simplicity, return to the essence, and return to nature?

At this moment, no one answered it, it seemed too far.

But some people have already begun to think, and the wise men of Zhuxia always think too far.

After a long silence, it was like stagnant water.

After a long silence like a stagnant water, someone finally felt a ripple.

A man in his forties walked over the crowd, with elegant manners and seemed to be from a noble family outside of Si Shang. He did not have the same temperament as Si Shang's top-down "it was not enough to distinguish the differences, and the county monarch and ministers."

Later generations Xunzi once complained about the Mohist morality of "taking equality as a kind of political correctness and forcibly ignore any difference in identity" but it was enough to feel the atmosphere in Si Shang. Especially within the Mohist school, it was difficult to see the difference in identity levels from the clothes. Most people in Si Shang who could participate in the debate at this time were either Mo people or foreign talents in clothes.

This person is thin and looks like a person who has been studying all year round. He has fair skin and should be hard to see the sunshine when working in some places where books are managed all year round.

The middle-aged man in his forties walked into the middle of the crowd and said calmly: "I have something to say, please listen quietly."

"I am neither Mohist nor Confucian. I do not talk about profit or benevolence. I only talk about my views on many things from a human perspective."

Until now, after a person died, Gaozi really couldn't defend himself. This debate was destined to end from the beginning, because the audience was ordinary people, not kings and lords.

Gaozi hoped to make a name for himself through this matter, but sadly found that there was no one on the other side who could argue.

For example, Gong Zaoye, who had won the Luyang Gong's half-way victory in the past, was enough to make Gong Zaoye famous all over the world, because Luyang Gong had a figure who could use his sword to return to the legend of Japan.

If you beat someone who will not make a sword win, Public Chuangye will probably not be famous.

This is the situation that Gaozi is facing now. The words of the Confucian scholar before his death caused those who could continue to debate to remain silent and thought, which made Gaozi feel uncomfortable.

Seeing that the man below was neither Mohist nor Confucian, he actually came forward to argue between the two families, Gaozi nodded in agreement.

The middle-aged man spoke, "I wonder if you have heard a strange story that Kazushi heard from his two teachers?"

"This is a strange story, not true. I think you have all heard of it, and I have read it in Luoyi."

It is suitable to borrow the words of Mr. Sai and Mr. Tang Han, and there are too many stories to tell. In this era when imagination is still limited to material bottlenecks, each one can make people think about it. Everyone does not know which story the middle-aged man is telling.

The middle-aged man said slowly, "It is said that there is a country in the extreme east of the ocean."

"The Chinese people are intelligent and created a kind of beast, and named it Xiu Ges."

"This Xiu Ges is the pronunciation of the locals, such as Chu and Tu and Tiger. If it is named after the strange beasts in Jiuzhou, it can be roughly called "六六六六六六六六六六六六六六六六六六六六六六六六六六六

"This Shuges is called a siege, which is originally a slave, a tool, or it can also be called a carpenter's saw or a blacksmith's hammer."

"This Xiu Ges, or the sage, has no consciousness, but knows to obey other people's orders, work diligently, and work hard every day, which has led to great governance in the country."

"A thousand years later, the country was destroyed, and Shuges was unattended, and he gradually had his own consciousness. When the tool had its own meaning, was it still a tool? No one knew it."

"The survivors of that country forgot that Xiu Ges was just a tool thousands of years ago. When they saw Xiu Ges, they saw that it was extremely strong and as strong as a mountain, and they thought it was a god."

"That Xiugus is not only powerful, but also enters the dream brain."

"No one knows that they have been controlled by Shuges. They think that everything they do is their own behavior, but they do not know that they have become part of Shuges' body."

"Everyone is still human, and everyone even thinks they are still their own consciousness, but in fact they have become part of Sugers. I remember this story, it is called alienation."

This is a story circulating in Si. It was written a long time ago when I wrote stories, changed grammar, and spread grammar...

The main purpose is not to tell this terrible story, but to say that there is a country in the extreme east of the ocean, with gold everywhere, and people are sacrificed, thus fabricating such an evil story.

The focus is on gold on the ocean in the extreme east, and the second focus is on grammatical rhetoric, which is a story that is fun to tell.

At this time, people's imagination is no different from those in later generations. It is just because of grammar, rhetoric, and vocabulary. The monsters in many stories are either human-faced and beast-like bodies, or like babies crying, which is hard to describe.
To be continued...