It is important to argue whether the rich merchant is guilty or not.

It doesn't matter whether the rich businessman is guilty or punished.

The most important thing is that the decree has been enacted, and what is discussed is nothing more than the scope of application of "only harms are not guilty".

What Wei Rang heard in his ears was not the lawyer's tirade, but what he heard was that the vast majority of the people present agreed with the Mohist arguments on law, righteousness, nature, and heavenly will, including the arguments that the lawyer also made on the basis of recognizing the Mohist morality.

This is important.

Wei Rang felt that this was like his own geometry, on the basis of agreeing with some theorems, constantly deducing new content, and possibly introducing wrong results, but those cornerstones were unshakable.

As early as many days ago, Wei Rang received a secret order to "use the topic to play", and find a way to quickly stabilize the affairs of Fei Guo's side.

He didn't know that the Mo family had already completed all the preparations for preventing interference from the outside, and now that everything was ready, he was waiting for an opportunity.

The previous wait was only because the situation on the side of Zhao, Chu, and Zhongshan had not yet been completely decided. Now, everything is different.

Wei Rang, as an ink master, even if he didn't understand the general trend of the world, still faithfully carried out the secret orders of the organization.

Taking advantage of today's events, Wei Rang made an oath of allegiance to the decree - everything before the decree was issued could be counted as a past, but now that the decree has been issued, it is necessary for the nobles to come to the capital to meet the new king, swear to recognize the decree, and recognize the newly formed government.

What was not to blame in the past was just some of the previous acts of the aristocracy that violated the new law.

But in addition to the past, it is necessary to dig up the foundation of the aristocracy: recognizing the new law means recognizing the renunciation of fiefdoms, the division of land among the people, the renunciation of feudal power, and the fact that the people on the fiefs can no longer be used to fulfill feudal labor obligations.

These guards were sure that the nobility would never be able to accept them.

This is a strategy to draw wages from the bottom of the kettle, destroying the economic foundation of the aristocracy, and then everything the nobility has is gone. On the other hand, relying on the moral etiquette system to restrain the aristocracy, but the economic basis is still the fiefdom peasant labor system, so no amount of moral restraint is useless.

The turbulent times of the Spring and Autumn Period have proved this, killing the monarch is like child's play, and the morality and aristocratic spirit did not make the Spring and Autumn Period full of righteousness.

If the Mohists want to change the rules, then the rules of the relationship between the central and local governments must also be changed.

The former monarch was just a spokesman for the nobility. The aristocracy had a fief of the nobility, each guarding his own home and doing his own government.

It may be that within the same country, one fief is subject to eleven taxes, and the other is subject to twelve taxes.

The feudal obligations of the aristocracy to the monarch were basically only military obligations, and the rest were fiefdom autonomy.

This is why these people are still debating whether the decree should apply only to the vicinity of the capital of Philadelphia, or to the whole country.

From this point of view alone, the reform of Fei Guo this time is still in line with the mainstream of the princes of the world. At the beginning of the Warring States Period, the changes in various countries actually had a main line: the struggle between centralization and the division of power among the aristocracy.

Wei Rang's words, the first to stand up and support it was Zheyangzi.

In addition to Zheyangzi's loud praise, he naturally also has his own selfishness.

He killed Fei Jun, and he took the name to devote himself to the magnificent changes, and now his position is stable.

A person like him must be more radical in slogans and actions than others, and only in this way can he gain enough power.

Now that the armor of the original palace is headed by him, if he can go to war with the nobles in the future, then his prestige, power and power will gradually increase.

Giving up the interests of the fief in exchange for a big gamble related to status.

And his position naturally does not want to become a "sage" in the small capital of Fei Guo, but wants to become a sage in the entire Fei country.

However, Wei Rang's words were immediately opposed by some people.

The nobles who had fiefs elsewhere in the Fei Kingdom also sent scholars to the capital, and the scholars listened to the sidelines, and when they heard Wei Rang's words, they sneered after Zheyangzi applauded.

got up and tidied up his clothes, walked in front of everyone, and asked Yu Wei instead: "Since you said, gather the righteousness of everyone and make the law." ”

"The land that costs six hundred miles, but the capital is only a hundred miles. Isn't it ridiculous for a man of a hundred miles to make a law of six hundred miles? ”

"Noble doctor, isn't it a waste of people? Isn't the land of 500 li in addition to the 100 li of the capital the land of the Fei country? ”

"No representatives, no law!"

"If people outside the capital are not involved in the formulation of the law, why can your law be applied to a hundred miles away?"

"Therefore, please also let the sages outside the capital participate in this law-making, otherwise, your law will only apply to the capital, not to the capital."

This is a bottom line for the nobles to delay time, and after the nobles ascended the throne, in view of the fact that many noble ministers were trapped in the capital and could not escape, they put forward a bottom line: let the rest of the fiefs also elect sages to participate in this law.

The people on the capital's side, even if they are in chaos, are not fools, and they also put forward their own bottom line.

The sages on the capital's side believed that it was okay to select sages outside the capital to participate in the law, but they needed to be selected after the land was divided, and it was based on the Mohists' belief that "everyone is equal to the emperor's ministers", and a certain number of sages were selected according to the proportion of the population.

The nobles outside the capital insisted that the division of land was the law, and if it was to be applied to the entire territory of Fei and not to the capital, then it must be discussed by the sages of all the land of Fei before it could be decided. You say that the righteousness of the people is the law, then the people of the rest of the land did not participate in the formulation of this law, so your law on the division of land is not legal and cannot be applied to the land outside the capital.

Therefore, the nobles insisted on this, and the number of sages must be distributed according to the size of the land, and then after the sages were selected, a decree was made to decide whether to grant land to the people.

Exactly, no representation, no law-abiding.

This disagreement seems to be only about "debate", but in fact it involves the success or failure of the country.

If the land is divided first, and then the sages are selected, then the nobles will definitely lose the election, and the sages selected must be the pro-Mo people who organized the division of the land, or those scholars who have the heart of benefiting the world.

If the quota is allocated according to the land area, and the sages are selected first and then the decree is made, then the quota outside the capital will inevitably be controlled by the nobles, and in the end, with the advantage of the number of land area, the nobles will inevitably be able to veto the decree granting land to the people.

The aristocracy is not against equality, they are only against absolute equality, but they are by no means against equality above themselves.

The aristocrats were not opposed to the co-government, and the rebellion of Zhaogong of the Song Dynasty and the dispute of the Seven Mu of the Zheng State were actually the struggles of the nobles who united together to oppose the centralization of power and the distribution of power.

What they objected to was only a co-government based on the fact that everyone was a minister of the Emperor.

The same is a republic, an aristocratic republic and a countrymen's republic, which is not the same thing at all.

This scholar was pushed out by the nobles to be an envoy, and he was arguing with the sages in the capital of Fei Guoguo, in fact, he was buying time.

On the one hand, the nobles hoped that the national capital would agree with them and elect sages according to the land allocation, but in fact they did not like it very much, but they could silence the capital.

On the other hand, it also uses this time to accumulate strength and collude with powerful countries to prepare for a counterattack.

After the scholar said that such a decree was unreasonable, he sneered at Zheyangzi with his head held high: "The sages you elected, the standard of virtue is difficult to say, but if you talk about virtue, I am afraid that some people are not virtuous. Is it possible for a man who is not virtuous to govern? ”

"He is also filial, and those who are good at offending are rare; It is not easy to commit, and those who are good at making trouble are not there. ”

"If there is one of those whom you have chosen to kill the king, is it not possible for him to kill you, so that even the king can kill him? If a man is not virtuous, how can you think that he can benefit all peoples? ”

"If you commit rebellion, you will not be filial; Those who are not filial will have no virtue. Do you expect people who don't even love their own parents, brothers, and monarchs to love the people of the world? ”

There is no mention of Zheyangzi in the words, but every sentence is scolding Zheyangzi.

However, since Zheyangzi made his decision that day, his heart is as strong as iron, his will is like stone, and he vows not to give up until he reaches his goal, and even the monarch who has slept with him for many years says that he will kill him, how can he care about such insults?

For the sake of wealth and fame, if you still have a sense of shame, it is really difficult to achieve great things.

Hearing this, Zheyangzi laughed loudly and said: "In this way, this world should be dead!" ”

"King Wen is the Marquis of Xibo, and his monarch is the opposite, a person without virtue!"

"Wei, Zhao, and Han Hou are Jin ministers, and they are self-reliant and self-reliant, and they are people without virtue!"

"Tian is Qi Chen, take his place, a person without virtue!"

"Lu Bo Yu killed Yigong, he is a filial piety, a person without virtue!"

"Ji Sunyou is Lu Chen, and there is a sacrifice for Fei, a person without virtue!"

"Qin Jun was expelled and plotted to usurp the throne, a person without virtue!"

"The king of Chu is suspected of killing his father, and his brothers are turning against him, but he doesn't learn from Taibo to give way to Wu, a person without virtue!"

"Yan Guohui Gong was expelled, and the people of the country mourned the public, this is also a mess, a person without virtue!"

"The turtle spirit of the Shu Kingdom chiseled Wushan and abolished Du Yu with merit, a person without virtue!"

"The princes of the world, those who have never heard of immoral things, only the Joseon of the remnants of the Jizi."

"In your words, this Wenhua orthodoxy and Zhuxia virtue is not in the Central Plains, but in North Korea?"

"All the dignified summers are all kings without virtue, or after the kings without virtue, the world does not die in North Korea, what is the reason?"

The scholar was furious and said, "What are you to say that King Wen is not virtuous? The world is bitter and the business is violent, King Wen is determined and King Wu is raising troops to save the world, how can there be no virtue? ”

Zheyangzi asked rhetorically: "The tyrant harms the people of the Fei country, and I assassinate and kill him, what is the difference between it and the king of Wu?" I have the courage of a gentleman, if you ask around, isn't that the truth? ”

Zheyangzi shouted loudly, and the people around him shouted: "Zheyangzi is really a gentleman's bravery!" ”

The scholar couldn't beat the noise of the crowd, Zheyangzi laughed loudly, and the boos around him gradually rose, and the scholar said angrily: "Even if you are right, if there is no virtue today, is it possible that there is no virtue in the world, even if you are not virtuous?" ”

Zheyangzi was about to refute, but Wei Rang got up and asked, "Why is virtue and virtue?" ”

This is to ask, why is virtue virtue, or why is virtue the standard applicable to the world? Who prescribes?

The scholar replied: "Virtue and heaven are determined." Born in the sky, the world is virtuous. This is the supreme one, virtue is virtue, and there is no need for reason. What is the day? Why is a month a month? How can man change the things that are eternal? ”

Wei Rang laughed and said, "As you said, virtue is a fixed thing. So because it is ordained, everyone must abide by it? ”

He avoided what virtue was, and asked directly through the words of the scholar, who didn't think much about it, and nodded: "That's the case." ”