Some of these things are known to Ximen, some are not known, some are related to him, some have nothing to do with him, some are vaguely understood, and some are just muddled experiences.

It is difficult for him to imagine that there are so many things involved behind the trade of a "long-term worker".

But it was easy for him to imagine how many conflicts would erupt once those people from the Hundred Schools came to Sishang.

This theater ...... At that time, it will be used as a venue for hundreds of schools of thought.

In fact, not only the conflict between the hundreds of schools, there are many factions in Sishang alone.

Just like the nouveau riche of the "long-working" trade just now, Ximen Yu has some disdain for the superiority of "aristocratic origin"; For the tiptoe of the theater performance, the people of the market praised and liked to hear it, but Ximen Yu, who was born in the aristocracy, preferred to listen to the concerto symphony of five tones and twelve rhythms.

Therefore, he did not come today to watch Handan Ji's dance on tiptoe, and there was no performance of the chime symphony today, but he came to see the two plays in the evening.

One is the new compilation of "Hooligans", the content of the new compilation is the end of the story, the woman left decisively, relying on a pair of skillful hands to weave, gradually accumulated, bought a loom to hire female workers, and gradually made a fortune. And the man, for various reasons, had nothing in the end, and took the child to the woman, and at the end of the story the woman asked for the child, but drove the man away.

The other is a comedy called "Women Deputies" or "Women of the Citizens' Assembly" written by "Aristophanes", whom he had befriended in Greece after returning from his westward journey.

Both acts are women's plays, and most of the people who came to watch them tonight were students and young people, which were all propaganda methods.

Since he wanted to emulate Solushen's revisit to the Western Regions and make his life have some value and significance, he wanted to take a look at this scene first, and see the strange states and strange political systems in Solushen's abbreviated journey to the west.

It is said that the people who performed the second act were Westerners who had returned from Solushen, and it was a small gimmick, and there were 100 Greek, Egyptian, and Persian people in Si, and many of them had entered the Mo family and became Mo, and some were still teaching those Western languages. These people can't do the translation thing, because the translator must first have a good native language and culture, and these burdens can only be put on the people who have returned from the west, such as Suo Lushen, and those who are from a down-and-out aristocratic background.

As for the first play called "Hooligans", Ximen Yu is also familiar with it, because he triggered a big criticism in Sishang a few years ago.

At that time, he had just stepped down from the Xuanyi Department and was no longer in charge of the affairs of the Xuanyi Department, and the people in the Xuanyi Department created the story "Hooligans", but the end of the story was a happy ending: the previous was the same as the current version, but in the end, when the man was depressed and went to find a woman who ran the textile industry to get rich, the woman forgave the man and lived happily together.

At that time, some people were furious after hearing this, and wrote an article called "Repay grievances with virtue, how to repay virtue?" The article "Happiness is a Chronic Poisonous Weed" criticized its happiness and harmony, full of forgiveness, tolerance, compromise, bottomless love, etc., which led to a major reshuffle of the newly reorganized Xuanyi Department.

The young people who forced the creation of that ending to publicly criticize and apologize sparked the first large-scale discussion among the people of Sishang.

To put it mildly, after being snubbed, beaten, and abandoned by her husband, she made a fortune, and her husband came to find her, do you want to forgive? Do you want to release your past suspicions and repay your grievances with virtue?

To put it mildly, the peasants and businessmen are sluts, and they are despised and exploited by the nobles, and when they are strong and want to send the nobles to the coal mine for labor reform, the nobles say that you are too ruthless in doing this, there is no benevolence, no virtue, should you be forgiven? Render good for evil?

These were two very different moral values, and even sparked discussions among Confucian disciples who protested against the various transgressions of the Mohists in Sishang at that time.

One side believes that the hometown wishes, the thief of virtue, this unconditional compromise is the hometown wish of the thief, to repay grievances directly, to repay virtue with virtue, although this drama essentially violates the three outlines and five constants, violates the order of the couple, but only in terms of how to repay grievances with virtue is to repay virtue, the criticism is right.

The other side believes that the gentleman does not follow the king, the way is different, and he does not conspire with each other, this drama is inherently wrong and violates the ethics of Gangchang, so it doesn't matter what the final ending is, whether the ending of this drama is changed or not, it is a manifestation of Sishang's lack of morality.

This also indirectly led to a large-scale armed fight in which more than 70 Confucian scholars, known as the "Mid-Autumn Brawl Incident" in Sishang history, used short swords, bows, and daggers against each other, and insisted on using the truth to persuade others.

At this time, the Confucian scholars were all holding swords in their left hands and scriptures in their right hands, and they could control horses and read poems below. To this day, more than 20 of those who participated in the brawl are still working in cotton factories.

It also caused more than 20 of them to be expelled from Confucianism by the Confucian scholars of Sishang, denounced as heretical, shouted that it was a heresy, and called on the Confucian scholars of the world and the 20 Confucian scholars who recognized the new ending to be heretics of each other.

It is called on to use conservatism to fight against encroachment, to use the program to fight for profit, and to use the greatest conservatism to maintain the most true Zhuxia.

In this troubled time of national strife, their ideas have led to a very embarrassing situation, and in a sad context, their ideas will be strangled by the unscrupulous profit-seeking untouchables and businessmen who unite to seek centralization, arrogance, and unjust monarchs.

After this turmoil, the ending of this play was changed.

For the Mo family, this is not much of a turmoil.

The Mo family does talk about love, even if it is not modified, there is a premise for the Mo family's love, and the original Mo family is much bloodier than the current Mo family - kill one person to benefit the world, kill or not? The fundamentalist answer is that if it is certain that killing this person is good for the world, then it must be killed.

The question of the carriage hitting people, one left and one right, originally had a standard answer, the Mohists themselves are utilitarian and collective, otherwise there would be no difference between "concurrent" and "body".

That is, after the appropriate correction, these problems were gradually diluted, and the escape of the prince Ding that year would inevitably lead to a civil war in Chu, and the assassination of the prince by the Mo family was vetoed, which can be regarded as a correction to "kill one person to benefit the world".

Of course, the appropriate reason at that time was the high-sounding concepts of "righteousness" and "benevolence", but in fact, it was looking forward to the war between Wei and Chu, and preparing for the development of Zhao Wei's war against Wei ten years later.

Before that, when the Mo family was defending the city, Bird Slip Li faced a similar problem: at that time, Bird Slip helped people defend the city, thinking that it was not an attack, and there was a fire in the city.

Therefore, this matter is almost one-sided within the Mo family, but it is not a big deal to be borrowed from the position.

There are some things that Ximen Biao doesn't know, but he has also done a small investigation, and many things that are considered to be taken for granted today in Sishang are actually implied in the internal struggle of the Mo family for the "right to interpret righteousness", but under the organizational framework of the Mo family, this kind of struggle is sometimes difficult for outsiders to see.

There are some things that Ximen Yu has also heard, and the seemingly extremely kind bird slippery does not know how many people he killed back then; It seems that he often goes in and out of the downtown area with a smile all day long, and he also laughs and groans when he poisons Wu Zhu; Even the dean of their Academy of Liberal Arts, Suo Lushen, was also a well-known "Oriental Giant" in the aristocratic circle back then.

The water of the Mo family was much deeper than he imagined when he was in Yecheng.

Today, he doesn't really want to watch the first act, he is from an aristocratic background, and he doesn't like the means of getting rich, but prefers the feeling of "grinding a sword in ten years, who has injustice", and he has always felt that food, clothing, housing and transportation are too low-level to satisfy his restless, fanatical and expecting that he is not superfluous.

It was also after some hard work that he was admitted to the Western Regions Language Department, if he was not admitted but was sent to the normal school, and after graduation, he was arranged to teach in Huaibei and other places, I am afraid he would have to slip back to Yedi - he recognized that the Mo family said that Mr. Teacher is also the truth of benefiting the world, but he does not want to be a teacher for a lifetime.

Today he mainly came to see the play "Women Representatives" from the Far West in the second act, not for gimmicks, but because he felt that the slave owners democracy there was also very good, and he preferred it.

Deep down, he didn't like the equality of the peasants and businessmen and even the servants and slaves in the past.

…………

The things that Solushen brought with him were not only cultural, but also many other things.

And those other things are precisely the favorite of the Mo family and the famous family, and they are also the issues that the two families have been arguing about infinitely.

For example, the Mohists say that "the middle and the same length are also", which defines the concept of the center point.

The famous scholar retorted that if the line is infinitely long and the space is infinitely large, such as the universe, then there is a midpoint everywhere, so there is no such thing as a middle, but a middle everywhere.

The Mo family immediately corrected: "It may not be allowed to be a ruler, but there is poverty; There is no room for rulers, infinity is also", which means that the line segment has a center, and the infinite thing does not have a midpoint, because it cannot be measured, so it is not everywhere that there is a midpoint, but there is no midpoint.

Later, the Mohists said: "Thick, big", and the famous retorted: "No thick can be a thousand miles".

Many times the debate between the two sides is like a chicken and a duck. The Mohists said that there must be height to have volume, and the volume is called large; The famous said that there is no height and it can be thousands of miles big, but you are not right.

The Mohists believe that there is nothing real in the world that has no thickness, and infinitesimal is not zero, so there is no big without thickness.

Famous artists believe that things that really exist in the world exist without thickness, so they can be big without thickness.

This led to the fact that before Shi entered the Mohist family, Mozi had been compiling the definition concept of the "Sutra" and redefining some contents, so that the debate was based on unity. Don't talk about volume, you talk about area; If I say absolute height and you say relative height, then there is no way to argue.

The love and killing of the two famous Mohists in logic, mathematics and physics prompted Mozi to come up with a set of logic and definitions, and also prompted Mozi to study optics.

According to Mozi's idea, in order to prevent chickens from talking about the same thing, it is necessary to define what is finite, what is infinite, what is a line segment, what is a line, what is a circle, what is a square, what is volume, what is an area, and then use new words to give them special meanings.

After Shi entered the Mo family, these things were immediately integrated into geometry, which also made the mathematical logic of the Mo family greatly improved on the original basis.

But once the logic is studied deeply, new paradoxes can easily appear. After Solushen returned from the West, the speculative logic of ancient Greece, which was most similar to the famous and Mohist, quickly spread among these two families.

At the end of the day, you find something that is arguing on both sides...... Actually, a lot of them are pretty much the same.

It's just that the arrow doesn't move with the arrow over there, and the shadow doesn't move with the shadow here; The definition of a circle is a flat figure surrounded by a line, with a point in it equal to the segments of any point on the line. The definition of a circle here is "one in the same length......

If you think about it carefully, one middle and four words of the same length, expand it, that is, there is a point that is equal to the line segment formed by any point on this line.

This kind of speculation and the new speculative problems brought about by Solu Shen have attracted the most attention in the order of Sishang, especially ...... Department of Mathematics.

At this time, in the class of the arithmetic department of Si Shang Xuanxu, Shu Qinghou, who was young and had already boiled his hair white, was teaching similar content to the students.

On a black wooden board, a plaster pen has a root number two written on it.

Shu Qinghou faced the twenty newly selected students of the first class of the Department of Arithmetic and said: "Let's assume that the second can be written as a division of B, and this A division of B is the minimum value of no common divisor. ”

"Then, the square of the two sides will give two equal to Party A's share of Party B."

"According to the law of nine numbers, we can know that twice as many as Party A equals Party B."

"Then, Party B must be an even number. If the square of B is even, then B must be even, then B can be written as twice as C. ”

"Then, the square of A is equal to twice the square of C, so if we know that the square of A must also be even, then A must also be even."

"Now, A and B are even, which is contrary to our previous assumptions. Since it is assumed that A and B no longer have a minimum divisor, but now that A and B are even, then there must be a divisor of two, so there is no fraction that can be equal to the root number two. ”

"The root number two is the so-called unreasonable number. Endless. But it can be drawn on a diagram, but there is no way to measure its exact length. ”

He took a plaster pen and dotted on the black wooden board, wrote a negative one, and said: "Negative numbers exist in nine numbers, and they can be understood in reality. ”

"As for imaginary numbers, they exist in nine numbers, for example, there is no way to open a square of minus two, but it has to be used in some equations. It doesn't exist, but it exists; It doesn't exist in the final result, but in the process of calculation......"

"Now you say, root number two, you can easily draw the diagonal line of a square with one side length, must be root number two. But you say, how can the second root number of the void appear in reality? So the imaginary root number two can exist in dialectics and nine numbers, but it cannot exist in reality, so does it exist or not? ”

There is already a concept of negative numbers in the nine numbers of Zhuxia at this time, and without negative numbers, it is impossible to solve the equation of the upper, middle and lower Sanhe problem at this time.

He thought of a way to use a cubic equation to find a solution to a cubic equation, so he pondered the concept of using imaginary numbers.

This number does not exist, but it has to exist, and if it is not used, he will not be able to solve the unary cubic equation that he has been bothering with for many years, and he will not be able to verify whether he can get an accurate value for the basic content such as the sine and cosine theorem for the angle of one degree.

When the students below first heard irrational numbers, they thought to themselves that we can be admitted to the arithmetic department of the Xuan Order, where can we not know?

Moreover, the content of the question in today's class was about the problem of "birds do not migrate", that is, "flying arrows do not move", and they were a little puzzled why Mr. talked about the concepts of unreasonableness and emptiness.

When Shu Qinghou finished speaking, one of the students raised his hand and asked, "Sir, do you mean that the definition of flying arrows not moving exists in dialectics, but not in reality?" ”