Compared with the fierce and fierce ambitions of the farmers, Meng Sunyang and the others of the Yang Zhu School looked at the farmland that was about to be harvested with a relaxed face.

Yang Zhu is old, and Meng Sunyang is now the leader of the Yang Zhu school.

The original dispute between Yang Mo has now been reconciled a lot, although morally both sides are still biting their bottom line and not letting go, but in some moral terms, both sides have also begun to absorb the essence of the other party.

At this time, it is the season of autumn harvest and autumn planting, the Song country is warm, it can be two years and three crops, the progress of agricultural technology in these years basically originates from Sishang, the Song country is the closest, and the impact is the greatest.

All kinds of crops are withering and yellow on the vast fields, and the busy people have no time to ask Meng Sunyang and others who are passing by, Meng Sunyang looks at the joy on the faces of the busy people, and smiles.

"Sir, what should we do when we are able to govern this time?"

A disciple's inquiry drew laughter from Meng Sunyang, and a group of disciples gathered around Meng Sunyang.

"In the past, I traveled to the Song Kingdom with Yang Zi, and stayed in a hotel when I was in Shangqiu. The innkeeper had two women, one beautiful one that I thought was beautiful when I saw it, and the other who was really ugly...... Well, it's ugly. ”

"But the strange thing is that the ugly-looking one has a high status in the family; And that Yang Zi and I both think are beautiful, but their status at home is low. ”

Yang Zi was curious, so he asked. The shopkeeper said, "That's not your woman, you think it's beautiful, but I think it's ugly; What you think is ugly, but I think is beautiful. I make me think that the pretty are noble; Is there anything that can be strange about the lowly status that makes me think ugly? ”

"It's the same way to sigh and say: do the virtuous and go to the heart of the virtuous."

"If you are virtuous, if you are beautiful, if you are ugly, there are ten thousand people in the world, and there are ten thousand opinions. The Mohists are synonymous with love, believing that there is a universally applicable morality in the world, and sometimes the policies of the Mohists will inevitably have the fallacy of being self-virtuous. ”

They think they are doing virtuous deeds, but they are not. For example, the cane sugar transported from Haiyang is expensive and sweet, and the Mo family gives one to each person for them to eat, but some people don't like sweetness, so is this a good deed? ”

"You and I should also introspect, the world is chaotic, of course we have to do virtuous things, just be virtuous, don't act virtuous."

Self-sage, do good deeds that you think are good.

The disciples have always received the individualistic education of the Yang and Zhu schools, and do not agree with the Mohist definition that people are people of society, people are people of the world, and people are the sum of all relationships, and they believe that people are individual, individual, and everyone is different.

It seems that the morality of the Yang Zhu School and the Mo family cannot coexist, but in the context of the chaos in the world and the aristocracy as beetles, they can be united, and this is the era at this time.

The Yang Zhu school is not escaping from the world, but joining the WTO, actively participating in the politics of the world, and has a set of overall systems for all kinds of ideas of individualism, and also has to face the relationship between the individual and the country, the individual and the world, and some more profound morality is not understandable to the disciples.

After Meng Sunyang finished talking about the story that Yang Zhu experienced back then, the disciples were thoughtful, or someone whispered: "Sir thinks that the Mo family's practice of changing the land system in the Song State may not be right?" Some people certainly want to have a piece of land of their own; But there are people who want to be slaves and are happy; Moreover, it seems that it is not right that they divide the land of the nobles to the detriment of the nobles, and make the nobles unhappy......"

This disciple said that this situation is real, people are members of society, and they also have the interests of the whole class, but when it comes to individual people, this is not necessarily the case.

For example, under the fiefdom system, some people are quite happy as the retainers, domestic slaves, slaves, and nursery slaves of the feudal lord, and even reluctant to give up the master, and have a certain intimacy after the master's dependence.

Such people force them to cultivate the land and give them land, but they are resentful, and some may even think about avenging the master who was killed by the Mo family.

If the Yang-Zhu school is just that kind of brainless and superficial individualism, in fact, this problem is unsolvable, and it must be opposed to the Mohists: the Mohists so-called people are the gods, the will of the people is righteous, and the interests of the people are the interests, according to the superficial and brainless individualism, it must be opposed, why should the interests of the majority be pressed to the interests of the minority, which is hurting the minority.

However, the Yang-Zhu school is not.

Faced with the disciple's question, Meng Sunyang asked rhetorically: "The premise of not plucking a hair to benefit the world is not to serve the world to support one person. In the case of not being able to support one person without serving the world, it is ridiculous to talk about not plucking a hair for the benefit of the world. ”

"If it is unreasonable to support one person in the world, then why should we care about the unhappiness after this unreasonable benefit is taken away?"

"When everyone has a hair to pluck, they are qualified to talk about not plucking a hair and the world can be cured. For example, although it is big today, how many people can be said to be able to pluck a hair? ”

Meng Sunyang's disciple Hua Zi praised: "Yes! In the past, Yang Ziyan said: Those who are good at governing the outside may not be cured; Those who govern well are not necessarily chaotic. If it is extraterritorial, its law can be temporarily applied to a country, but it is not in accordance with the people's hearts; Under my rule, it can be pushed to the world. ”

This can be regarded as one of the major differences between the Yang-Zhu school and the Mo family.

Mozi once defined line segments and points, and he called points the body of line segments and line segments both points.

Whether it is the love of the Mohists or the synonym, it regards people as a whole, that is, they are both humans.

The Yang-Zhu school regards people as individual individuals one after another, and calls them physical beings.

Merger is not a dispute between collectivism and individualism, but a dispute about the "nature of man".

Are people who are detached from society, class, and even all social relations a moral person?

After appropriate revisions, the Mohists regarded the world as a whole, believing that the operation of the world has its own laws, which can be called Tianzhi, that is to say, people are social people, and when considering problems, they consider the aggregate of people and the laws of the whole world.

Yang Zhu's individualism, on the other hand, is to look at people with sensibility, the so-called personality and human desires, and regard the world as the reality of the existence of countless individual people, and everything considered is based on a single person.

And these two kinds of disputes, in the anti-feudal aristocracy, although they are actually irreconcilable, can be cooperated.

Extreme individualistic freedom would lead to the dissolution of the aristocracy.

Extreme democracy, which is in the interests of the majority of the world, will also lead to the end of the aristocracy.

Zihuazi was born in the Sanjin Dynasty, and he has an extremely extreme saying of "noble birth" in history.

At that time, it was Wei and Han who started the war, and Korea lost a lot of territory, and Han Hou was greatly depressed, so Zihuazi went to advise.

Zihuazi asked, now give you the world, cut off your hands, do you want this world?

Han Hou said I definitely don't want it.

Zihuazi said that it can be deduced from this that in your values, the world is not as valuable as your hand.

And your hands are more valuable than the world, and your body is more valuable than your hands, and now you have lost a few cities and sighed as if you were going to die, and you will inevitably hurt your body in the long run, but your body is more valuable than the world in your values, but you hurt your body for a few cities, you are a fool.

Han Hou is good, and the name of the noble student of the Yang Zhu school is spread all over the world.

If you look at it from the perspective of the nation in the future, Zihuazi's words are simply going to be hanged, but at this time, these words make sense.

Zihuazi will not go to tell the Mo family's ink master this truth, because if he asks which one Li Tianxia or the hand ink person wants, the ink master will definitely answer, then there is no need to ask, it must be Li Tianxia.

And he said this to Han Hou because there were no Han and Wei in the world at this time, and the cities of Korea were just private property for Han Hou, and Han Hou lost a few cities in the same mood as the common people lost a dog, so he was depressed.

Since the whole of Korea is the private property of the Han Hou family, why worry about losing a few cities is losing something?

Moreover, the Wei State took away the cities of Korea, one did not slaughter, the other did not plunder, the three Jin were the same text, and the fourth was the same track, which was nothing more than changing the feudal monarch to continue the original rule, which was not the same as later generations, and Zihuazi's words were not problematic at all in this era.

When Zihuazi mentioned Yang Zhu at this time, what he wanted to say was not this sentence, but to use Yang Zhu's words to lead him to think about the chaos in the world.

"Everyone has a life, and a person has a life, which can be divided into whole life, loss of life, death, and forced life."

"Whole life is better than bad life, bad life is better than death, and death is better than forced life."

"What is a whole life? The six desires are also appropriate. The so-called losers have a good share of the six desires. If you lose your life, you will be thin by those who are honored. Its losses are even worse, and its respect is weak. The so-called dead do not know what they do, and they are not alive. The so-called forced life, the six desires are not appropriate, and they all get what they are very evil. Obedience is also, humiliation is also. Shame is greater than unrighteousness, so unrighteousness is forced to live. And forced life is not only unjust, so it is said that forced life is better than death. ”

The Six Desires were originally the doctrines of Zhuxia, and together with the Huangquan and the other side, they did not come with Buddhism, but were translated locally from Buddhism, and like God, they used local words to achieve the purpose of propagation.

In the tombs of the Warring States period, there are sayings such as "the other side, the promised land".

The six desires, in the Yang Zhu school, are basically the basic physiological desires of people.

In this way, in fact, the reason why the Yang Zhu school was able to become a prominent school in the world, so that "the people of the world are not attributed to Yang, but to Mo", and even the reason why Confucianism was forced to have almost no place by Yang Zhu and the Mo family before the Meng Xun demon reform, is easy to understand.

Yang Zhu's self-interest, to put it bluntly, the highest "whole life", is just to achieve the most basic physiological desires of human beings, which is reasonable, deserved, and the right of natural people.

In the end, the whole life, loss of life and the like were made into health metaphysics, but because the people at the bottom of the "forced birth" did not know how to read and did not have the opportunity to learn these knowledge; And those who can learn these kinds of knowledge are basically the mystical studies that have been materially satisfied by satisfying their physiological needs.