Chapter 637: The Aristocratic Spirit of China

In addition to technology, theoretical support is more important, and now the most important mathematics in science, among which applied mathematics can create high practical value, but without the research of pure mathematics, there will be no way to break through innovation.

However, if the development of Chinese science is restarted from the Book of Ink, Wang Yao believes that there may be unexpected effects.

As an enlightenment theory, Mohist thought is an idealized doctrine, but even in modern times, it is difficult to realize, because many of the doctrines advocated by the Mohist school are inconsistent with today's human rights.

For example, the Mohists advocated that 'there is spare strength to work together, and surplus wealth to divide each other'

It sounds like a very beautiful social state, and it also has 'Internet-style shared thinking', but if a lot of it is implemented, it is really easy for some bad people to take advantage of the loopholes, and it is difficult to achieve it within the degree that human nature has not evolved into a completely good civilization.

'Simultaneous love' is also difficult to achieve, because of the aesthetic differences and personality differences of human beings, it is difficult to achieve this kind of social state of caring for all people, Mencius put forward a sharp point of view that the Mo family's love is a state of fatherlessness and monarchy, and it doesn't matter if there is a family and a country at that time.

This is very close to some of the current 'internationalism' or 'global villageism'.

From some angles, the ideas of the Mo family are somewhat incompatible with the social environment, and the Mo family is like those heroes of martial arts, who go to the soup to help Ruohe, call for equality for everyone, and are full of enthusiasm for the world, but often do not get a good end and can only be commemorated by those people.

But isn't it because of these people that this world is worth existing?

When Wang Yao came into contact with Chinese studies, he had a soft spot for the Mo family, in addition to the miscellaneous family that Wang Yao tended to be moderate in academics, Wang Yao was a Mo scholar in terms of spiritual ideas.

Wang Yao does not believe in the rampant capital, nor does he believe in the butcher's knife of social Darwin, does not believe in this person's innate evil, and does not believe that God can be omniscient and omnipotent.

His luck lies in the fact that he is a person who has taken shit luck, because the system gives him the qualification to rebel against this world, since he has such an ability, if he doesn't do something, Wang Yao will feel that every minute of his life is guilty.

Moreover, Wang Yao saw the same people as himself from the martyrs in history, although they were not ink scholars, but they sat on similar things as ink scholars.

After the extinction of the Mo family in the Qin Dynasty, decades later, in Daze Township in the rain, Chen Sheng and Wu Guang shouted 'Princes and generals, rather have a kind of', sounding the clarion call for the common people to resist tyranny and ending the illusion of enslavement of the rulers.

The two Han Dynasty created the glory of Chinese civilization, but the two Jin Dynasty were monopolized by the so-called aristocratic class of the gate lord clan, and the class solidification led to the nine-grade Zhongzheng system enabled by Cao Pi, and put the 'family background' in the first criterion for selecting talents, and finally formed a situation of 'no cold family in the upper grade, and no scholar clan in the lower grade'.

The loss of the balanced development of the whole society formed a strong contrast with the simple sage and love of the Mo, which caused the nomadic iron horse to knock on the door of the country later, causing the death of the Han people, the 'five chaos of China', and the Sui Wen Emperor Yang Jian, who was 'a strip of water with water' after a hundred years of turmoil, revived the Han nationality, and at the same time abolished the nine-grade Zhongzheng system that solidified the class, and the capital promoted the prototype of the later imperial examination, breaking the situation of the class solidification of the scholar family, so that the poor family could also produce noble sons.

Therefore, Han Yu was able to appear in the Tang Dynasty, and wrote the famous article "Ma Shuo", one of which is "Thousands of horses are common, and Bole is not often" has been handed down to this day, Han Yu's "Ma Shuo" changed the ruling class's view of talents, as well as the importance of human rights, and opened the first "ancient text movement" in Chinese culture, so that the ancient texts that focus on logic and practicality replace the early rhetorical Pun Wen.

Let the Chinese style have the characteristics of logic and refinement from the overly sunny and snowy prose, let the style revive to the prose of the Spring and Autumn Period and the Warring States Period, and let the literary ideas inherit the logic of the Mohists.

Whenever there is injustice in the world, whenever war comes, whenever people suffer due to discrimination and unfair treatment, there will be chivalrous men who inherit the spirit and thought of Mozhi, and Li Zhiyue will eliminate pain, solve injustice, and uphold justice.

Although the Mohist doctrine has disappeared, the Mohist will never be in the world.

They may not be like Huo Quzhi, Wei Qing, Yue Fei, Yu Qian and other generals who save the country, but they are like Wu Xun, Ye Qisun, and Wang Yangming from the perspective of the weak, and use their strength to 'do chivalrous justice'.

Human beings can be roughly divided into three classes in terms of the quality of their spiritual consciousness: nobles, commoners, and hooligans. Aristocrats not only create civilization, but also history;

The aristocratic spirit represents the high end of human civilization, and the hooligan consciousness represents the bottom end of human barbarism. Most civilians are destined to be mediocre and mediocre all their lives. Commoners do not want to be resigned to commoners, and either pursue nobility and become nobles, or go to meanness and become hooligans.

It is very difficult for a person to pursue nobility, and it is even more difficult for a person to become a nobleman, and it is easy for a person to become a lowly person, and it is easy for a person to become a scoundrel. It is precisely for this reason that human society has always been less aristocratic and more hooligan.

It is obvious that the nobility of a nation that admires nobility is easy for the aristocracy to have the upper hand, and a nation that admires hooligans is prone to have the upper hand.

Hooligans have the upper hand, and they will inevitably tempt and force more and more people to become hooligans, and eventually become a hooligan nation, ****. Becoming a hooligan nation means that culture and morality have fallen into a comprehensive regression, and society has fallen into a great rout.

This aristocracy and hooligans are spiritual, not statistically material.

The Mohist giant regarded himself as a 'slut', but he was indeed a thorough nobleman, with a noble temperament, generous love, compassion, and courage to take responsibility, including tenacious vitality, dignity of personality, and conscience of human nature, including always abiding by the principle of "virtue and honor above all else", etc., all of which are extremely precious.

The aristocratic spirit of China can probably pick out three models of different periods to see the development trend of the aristocratic spirit of China.

The first generation of exemplars was Qu Yuan????????

The second generation model is Tao Yuanming????????

The third generation model is Zeng Guofan. ????????

The three spiritual qualities possessed by these three models can summarize the decay of the Chinese aristocratic spirit????????

Qu Yuan's aristocratic spirit is also the aristocratic spirit of the Mo, representing a spirit of pursuing excellence, and the spirit of preferring jade to be broken rather than complete.

This spirit represents the spirit of the ancient Chinese aristocracy, and works such as "Lisao" and "The Fisherman" can still strongly feel the spirit of pursuing excellence.

The whole world is turbid, I am alone, everyone is drunk, and I am sober.

The road is long, I will go up and down and seek.

It was this spirit of pursuing excellence that inspired the elites of that era to be diligent in seeking and having the courage to seek to create a brilliant ancient civilization for China, and almost all the great ideological enlightenment of Chinese civilization was created in that era.

The aristocracy of that era could be on a par with the nobility of the same era in Europe, and the ancient civilization of China was not inferior to the ancient civilization of Europe, and even more prosperous.

The second generation is Tao Yuanming's aristocratic spirit, which represents a spirit of not bending over for five buckets of rice, advocating the spirit of freedom, pursuing the spirit of transcending material desires, and a spirit of being willing to self-exile.

Compared with Qu Yuan's spirit, Tao Yuanming's spirit has obviously decayed, and he is not so strongly pursuing excellence and extraordinary, but tends to advocate freedom.

He began to disagree with the fact that he would rather be broken than broken, but he insisted on not bending his waist for five buckets of rice and maintaining his independent personal dignity.

If you want to keep your waist and not bend your waist for five buckets of rice, you must withdraw from the shackles of the system, which is tantamount to self-exile. In that era of extreme material poverty, self-exile had to endure the torture of hunger, cold, poverty, and disease, and face the threat of life and death all the time.

There is no doubt that self-exile requires great courage and endurance. Choosing to end oneself only requires a momentary mood; If you choose to go into self-exile, you will have to endure indefinite torture.

Self-exile is actually a kind of contempt for power, showing a spirit of not conspiring with each other and sticking to one's own position. It is a spirit of obedience to nobility. In fact, with their talents, as long as they are willing to commit themselves to refuge, they can easily be promoted to become rich and enjoy all the glory and wealth. However, they preferred to choose self-exile. This is a compromise of the harsh reality, but also a contempt for the powerful.

At the same time, it also reflects the attitude and oppression of the rulers and society towards the 'aristocratic spirit' at that time.

The spirit of self-exile was even stronger in the Seven Sages of the Bamboo Forest in the Wei and Jin dynasties, almost to the realm of wandering. Compared with Qu Yuan's spirit of preferring jade to be broken rather than complete, it is obviously a compromise.

However, this compromise is not that they are afraid of death. They seem to have deliberately expressed their contempt for the powerful with a dissolute lifestyle, treating the powerful as dung, dwarfing the powerful, like bones in the throat, and restless. This is most prominently shown by Ji Kang, the head of the Seven Sages of the Bamboo Forest, who was sentenced to death by the Sima Dynasty, calmly went to death, generously sang songs, and regarded death as home, which was obviously more heroic than Qu Yuan's suicide by throwing himself into the river.