What surprised Jian Chen the most was not just the discussion itself, but some of the definitions in the discussion, and one word made his jaw drop.

When it comes to whether man is a species, or whether he has actually been separated from some kind of pre-fertilization and differentiated into a new class called a different class, the young people in the teahouse and tavern who are keen to explain the world offer a definition that seems novel to others but Chen Jian is surprised.

Lin Xi once swore to the moon that he would not discuss the sociality of human beings, but only the natural species of human beings, and these things were also in the afterword of the first two volumes out of concern about the possible social impact.

Eight years ago, the young people of the capital had begun to accept concepts such as the way of nature and the invisible hand, which were originally just economic things that were quickly given a political character, like the theory of evolution.

Is it true that human beings transform nature and use the laws of nature to do things that are beneficial to the common development of the entire race? Or is it to completely abide by the so-called invisible hand of the way of heaven and earth, so that people in the concept of naturalism are better?

As far as people are concerned, what is the concept of human beings in the world as social? Or is it natural? Is it the same species? Or are they different species that are reproductively isolated? Letting everything go for the sake of natural inertia? Or do you rely on the ways of nature to regulate society?

For society, any doctrine tries to say that it is for the better of people. So this person, is he a member of society? Or is it a species of people in the natural concept? The former needs to protect the weak so that the fate of mankind is closely related to the future and everyone, and the latter needs to survive the fittest, so as to make the species better, stronger, stronger, stronger, and smarter, and so on.

The definition that Chen Jian never expected originated from Lin Xi's words when he swore an oath to the moon in Wangbei City a few years ago.

This naturalist woman didn't want to study sociality, but she wrote a book that allowed young people in teahouses and taverns who wanted to explain the world to create a new term—socialism.

When Chen Jian heard that the young people in the teahouse and even those in power in the big families claimed to be socialists one by one overnight, Chen Jian really couldn't cry or laugh.

It's not because of socialism itself, this thing is originally divided into many schools, all the way from utopian development, including feudal, religious, etc., it is too normal to appear in this era at the turn of the old and the new, and in essence, these four words have accompanied mankind since the origin of private ownership, and when scientific socialism came out, all kinds of socialist slogans have been shouted for almost 100 years, and utopian for almost 300 years.

But the reason why Chen Jian didn't expect or was surprised at all was that he didn't expect that the word would be coined because of the theory of evolution, which was neither translated nor instilled by himself, but naturally derived from the concept of naturalism.

What is even more ridiculous is that it was the young men of the capital and the powerful families who were the first to shout this idea and regarded it as a treasure, and soon distorted everything into a doctrine that was hostile to the capitalist and socialized production of nature and the age of the big factory.

Chen Jian could no longer laugh when socialists of all stripes shouted about the restoration of guilds, the restoration of patriarchal land, the restoration of permanent tenancies, or the small plot of land for each man and woman, and the rule of moral traditions.

Only then did Chen Jian understand that some things are really a complete system, which cannot be explained clearly in a few words, which requires the foundation of the whole society and a mind that is wise enough to be scientifically critical, and it also requires decades of speculative reading and sorting out materials.

Just when Lin Xi's book caused an uproar and discussion, Lan Qi's pamphlet finally spread throughout the capital, this time Lan Qi signed her name instead of being anonymous like the previous pamphlets.

She was one of the first people to be deeply instilled and influenced by Jian Chen, so it was inevitable that some traces of Jian Chen's most familiar view of history would be revealed between the lines.

The pamphlet does not criticize or predict anything, but uses a cold truth to depict the similarities and differences in the isolated world where the sailing ship binds the world together.

Tribes with public ownership, tribes with divided private ownership, the communal land system with remnants of public ownership, the influence of tools on social formations, changes and similarities in land ownership, the disparity between the status of men and women in the "civilized world" and the equality of men and women in the "savage tribes", etc.

With the coldest prophecy, many beautiful feelings are written into the most straightforward bloody and profitable choices, and with the east wind of evolution, the species of the fittest will be transformed into a social form that can survive only by the production relations of the productive forces.

There are no prophecies or declarations in the booklet, but anyone who has read the book has a feeling that this day is about to change. This world is going to be chaotic.

As the pamphlet tells the story:

In hunter-gatherer tribes, any extra person is a huge pressure, so many tribes have cannibalism, human sacrifices, prisoner of war sacrifices, and so on. When they chase their prey with axes made of stones, they do not think that when they learn to farm and breed, the labor of these prisoners of war who were supposed to be killed will not only feed the prisoners themselves, but also feed the owners of additional prisoners of war.

It's just that the custom of sacrifice still exists for one reason or another, such as religion, belief or habit, and it will continue for hundreds of years without external involvement, but in fact this is no longer the best choice, it is just the inertia of history.

It's just a little story in a booklet, but those who have seen it can read it.

If those tribes who have learned to farm and grow maintain their original inertia because of habits, in fact there is no need for habits.

So, are there no longer any need for the guilds, manors to bind the peasants, and family monopolies and other things that remain in the republic today, but those people in the old era are still struggling, and everyone is still in this kind of inertia?

Is the change that has taken place in Min County actually a kind of "keeping the road and surviving"? And those who call for a return to the old times or remain the same, like the elephant tortoises on the arid island of the Galapagos Islands without a long neck, will eventually become extinct because they cannot eat the tall leaves that grow from drought?

Is the socialism discussed by the young people in the teahouse and wine shop now in conflict with the big factories, large operating farms, and large water workshops in Min County? For the sake of a human society in the social sense, does it really have to go back to the old times? Or is it that all this is just a façade, or that people have not fully understood the way of heaven and earth to the point of mistaking the past for the future?

Thoughts of one kind or another converge in the capital. Just as Chen Jian introduced mathematics into physics and used experiments to integrate different disciplines and craftsmen to influence each other, the various currents of thought discussed in the capital also began to influence each other, and more people tried to explain the world.

Because I am troubled, I want to explain; Because of the old and the new, I want to explain; Because many things from the old era have been shocked, I want to explain.

Chen Jian understood that this would be an era of the most chaotic thinking, just like the Spring and Autumn Period and the Warring States period that he was familiar with, it was not the trend of thought brought about by division, but the trend of thought that would inevitably appear in the period of social transition.

The dispute between a hundred schools of thought is that there is a way and a skill, but the difference is that the dispute between a hundred schools of thought at this time is in the era when science is budding and makes people feel confident, and it is inevitable that some people are crooked on the road of worshipping Scientology.

The most important Tao requires a more primitive foundation, and if the foundation is wrong, many conclusions based on deduction will be wrong, at least within the theory.

Therefore, although Chen Jian was caught off guard by this series of unexpected reactions, he did not directly participate in the turmoil caused by these two books after he reacted.

He needs time, more time to lay the material and social foundations for a comprehensive critique, and this is not yet the time.

However, the trees want to be quiet and the wind does not stop.

After Lin Xi's book was published and caused a craze, people in the real naturalist circle finally made the kind of non-social reaction that Lin Xi had hoped for, and quickly pulled Chen Jian into the water.

It seems that it is just a normal discussion and questioning in the academic field of real naturalism, but just as the biggest repercussions of Lin Xi's book are reflected in sociology, this kind of thing has fermented a different flavor in an era similar to the background of Scientology in a specific era.

Before Chen Jian returned, some people had already completed the respiration experiment of plants, and when they agreed with and found that Chen Jian's theory of the particles of all things was difficult to refute directly, they revised the concept of living things and inanimate things, and tried to establish a concept of the soul that is insurmountable between life and death, that life has special significance, and that is beyond matter.

Lin Xi's book has the same problem as Chen Jian's previous theories, and the person who proposed the revision of Chen Jian's theory of the combination of particles of all things also expressed his respect and recommendation for Lin Xi's views, and then said a problem.

Lin Xi's theory reveals why living things have come to this point and have their current form. She pointed out where she was going on the road, and I personally believe that it was correct, irrefutable, and internally self-consistent. However, she did not explain where the most crucial question came from. Where does life come from? Is there something like a transcendent soul or an essence of life between life and death? Can material primacy explain the unbridgeable gulf between living and inanimate things? ”

"If there is something beyond matter, can we think that many of the things that we now think are justified are merely mere mere attachments? Or that everything that has to do with people should not be justified by scientific explanations? The booklet, which includes tools and people, modes of production, family marriages, and so on, is really nothing more than a chisel and an adjunct, because the basis of the booklet is that matter is primary—but in fact for living beings, especially those who have the ability to think, there is a soul or the essence of life that is beyond matter. ”