In the world before Feng Jianxiong's rebirth in his previous life, there was a popular online game called Eating Chicken.

He was initially critical, as one of the first players to look down on the contact. That was around April and May 2017.

The game is divided into different servers according to the five continents, and Feng Jianxiong knows the human ecology of each server at the beginning of the game because he has been in contact with the early stage.

Before May 2017, North American, European, Australian, and South American servers, all of them were upright boys. Loot without closing the door, do not get stuck in the corner of the wall, and do not raise the angle of view when lying on the ground...... It's like a first-person shooter game played by a mentally handicapped elementary school student with a marksmanship dog like "Crossfire".

However, I only came into contact with the new ones after May, and I am afraid that I don't know about the good times that used to be.

Because the old yin beeps in the Asian costume began to hang the accelerator and spread, they trained the global upright boys, and since then there is no pure land in the world that is not yin.

At that time, some people on the Internet were squirting: Asians are really weird!

But only a knowledgeable person like Feng Jianxiong would not blindly accept this statement.

Only a person of insight like him knows that it is not all Asian yin, but only Chinese and stick yin.

Even if it's a Fuso person, it's actually not yin.

Fuso people may be perverted and cruel, but they are really not that yin, and they are not good at infighting and dragging their feet (the problem of army red deer and navy red deer does not count, it is just a battle of routes and confrontations).

In contrast, looking at the long-term culture of Huaxia and the stick, all kinds of outsiders must first settle inside, fight outsiders, and fight insiders. The insidiousness of the stick is even worse than that of China, just look at the later generations before Feng Jianxiong was reborn, and the country of the stick country has not had a good president for 70 years.

However, Feng Jianxiong never felt that yin was a shameful thing, on the contrary, human beings should see positive meaning in it.

That is, only when a civilization has a sufficient upward channel will the people be tempered by thousands of years of history to the point of incomparably insidious.

In other words, if you have "princes and generals, you would rather have a kind of", if you are yin, you can succeed in rebellion, and if you are yin, you can get fame and become an official.

And the reason that most motivates the Chinese people and sticks to believe in the power of Yin and Houhei is that those people believe that as long as you win, history will be written by you, and then those unscrupulous details can be blurred.

What should be worried about is not that you will be hacked if you do whatever you want, but that you will be hacked even more if you lose.

Zigong said: "If it is not good, it is not as good as it, it is the old gentleman who is evil and indecent, and the slander of the world is returned." ”

Translated in human terms, it is the atrocities of the king of Xu, and there are far fewer atrocities than later generations say that he has committed. Therefore, the most important thing a gentleman should worry about is not that his behavior is not gentlemanly enough, but that he should worry about becoming the losing party.

If you fail, you will do all the bad things in the world.

Won, even if the process heyhehehe, it doesn't matter. Two thousand years later, people are still called Han people, not Chu people.

Not to mention how despicable the peasant leaders of Liu Bang and Zhu Yuanzhang were, but at least their unscrupulous means must be several times more than those written in history. People like Xiang Yu are definitely a little brutal, but they are certainly not as many times as recorded in the official history.

If you are like the Fuso people, the emperor is the emperor, the samurai is the samurai, and the peasants are the peasants. No matter how yin the peasants can't turn the sky, the emperor "eight red and one universe, one line for all generations", no one can rebel against him for 2,600 years.

Or at least like the Europeans, there was no unified island of civilization, and even if Napoleon or the Führer wanted to climb to the top by any means, there was still a whole world to "do chivalrous" to defeat them. No one can tamper with history with one hand, so I believe everyone will be a little more restrained (in fact, Napoleon and the Führer are still relatively restrained, and they dare not use unscrupulous means)

Even like Ah San, a Shudra is a Shudra, and no matter how hard he tries, he can only farm. Untouchables are untouchables, and no matter how hard you try, you will be beaten with a stick if you touch others (others don't dare to hit them directly, because they can't be touched)

Who is still impatient to go to the yin, to "think about change when you are poor", and to "plan for the poor"?

Anyone who has personally been to Ah Sanguo and seen Ah San's chronic son will probably be deeply impressed by the kind of life that procrastination and procrastination because of the belief that "people have an afterlife, and since this life is like this, it is better to accumulate virtue and be reincarnated in a higher life".

At that time, Feng Jianxiong was thinking: "It's a pity that the Vietnamese monkeys are too poor to afford to eat chicken, otherwise with the Vietnamese monkeys, who were influenced by the imperial examination and the change of dynasty civilization like a stick, they must also be a group of old yin beeps who are experts in infighting." ”

……

Some things can be said in the debate tournament as they are, and some things can't.

For example, the old yin beep sighs that Feng Jianxiong got from eating chicken more than ten years later must not be used.

However, Zigong's words, other comparative analysis, embellishment, can be said anyway.

Zigong said: If it is not good, it is not as good as it, it is the old gentleman who is evil and indecent, and the slander of the world is returned. ”

Therefore, the opponent's defense friend ignores a major premise of thinking about change if you are poor, that is, it becomes useful, and unscrupulous means can be forgiven and covered up. If it is within the scope of a civilization that has full shame or historical inertia, whether people dare to act in an eclectic way and whether they dare to innovate will be greatly restricted. ”

"Therefore, we see that in China and South Korea, even people who are not poor, are thinking about change and innovation. The degree of change may be greater than that of the poor people in Fuso India. ”

"The main factor that leads people to think about change is not whether they are poor or not, but whether they can think about the social environment in which change can be effective. ”

"Only by jumping out of the shackles of the Han cultural circle and seeing the whole world outside can we discover that thinking about change when you are poor is not a universal truth that is common to the whole world - this is only a partial truth in the cultural circle of 'princes and princes will have a kind of'. ”

"Therefore, we insist that poverty does not necessarily mean change. Thinking change is not mainly due to the promotion of poverty. ”

In response to the focused attack of the Jinling Division, the University of Malaya naturally resisted step by step.

Hu Biao responded positively several times, but unfortunately they did not know anything about this angle, and their resistance was relatively weak, so they could only emphasize that the relevance of this argument to the debate was doubtful, and that "thinking about change" and "unscrupulous means" should not be confused.

In addition, it is to transfer the battlefield according to the established outline and look for other active offensive points.

It's a pity that Feng Jianxiong would let the other party change the battlefield.

So for a while, the scene looked a little funny, not at all like what an international competition should be.

To use a joke as an analogy, it is like the rhythm of the Jade Emperor and the Buddha spraying each other on the Internet:

"I've gone through 17,000 eons!"

"You've been beaten by a monkey!"

"I rule the heavenly realm!"

"You've been beaten by a monkey!"

"I have 100,000 heavenly soldiers and generals under my command!"

"You've been beaten ...... by a monkey"

……

In the dry mouth and impetuousness, the two sides completed the concluding statement.

As for the University of Malaya, because it was grabbed at a point, it was a little ugly and messy.

On the side of Jinling Normal University, Yu Meiqin's final statement was much more graceful.

However, this kind of biting and biting to death more or less also made the judges feel a little childish in their hearts.

The host Sa Beining waited for Yu Meiqin to sit down and announced the next link: "Thank you for the wonderful play of both sides, which brought us a fierce competition. Now I would like to invite the judges to ask questions about the debaters on both sides. ”

Since the last edition, in 2005, the International Collegiate Debate Competition has included questions from the judges as part of the regular session. Since then, after the summary of each competition, the judge representative will hold and torture the question deliberately avoided by a debater on a certain side in the course of the competition, and generally require a positive answer.

This link more or less also solved the situation that in the early national debate, because the two sides prepared too much before the game and did not adapt to the situation, "you hit yours, I beat mine, each only focuses on the points that they are sure of, and avoids the other party's problems".

In the early years, the Jinling University team, which was known for its artillery rehearsals, was most afraid of this link.

Among the judges of today's competition, the famous poet Yu Qiuyu is responsible for asking questions.

Maybe it's because although the University of Malaya team was a little ugly in the previous match, after all, everything that should be said has been said.

The other party grabbed a point to attack, and all the questions that could be asked were asked, and it was a waste of time for the guests who couldn't ask to ask again.

So Yu Qiuyu asked some technical details lightly, and gently let the Malayan team go.

However, for the Jinling Division Brigade, it is not so easy to let go.

Because when the Jinling Division Brigade was the attacker, it always only grasped one point of its own, and it was easy for people to think that "apart from this, I don't understand anything else, and I don't know it thoroughly." ”

Yu Qiuyu pondered for a while and asked cautiously: "May I ask the opposing side of the debate, you have repeatedly emphasized that 'if you are poor, you may not think about change, and if you are not poor, you will also think about change, so the main factor of thinking about change is whether the upward channel is sufficient, not whether you are poor'.

Then I would like to ask, what do you think of the most radical and fundamental change, that is, the subversion of the social structure? Even in India and Japan, in other societies where aristocratic politics prevailed and were born with a predestined position, did not there have been so much social progress? Isn't this subversive song itself the product of thinking about change when you are poor?"

When Hu Biao heard this, he was relieved.

"I'm ashamed to let the judges ask this question, which should be my question. Damn, I was stunned just now. Hu Biao secretly thought.

Let me answer that. First of all, 'thinking about change' cannot be equated with 'taking risks', but more similar to 'unscrupulous means', because change is an innovation. Therefore, if there is a peasant uprising and rebellion in a society, it does not mean that they have changed their minds, it is just an instinct to plunder wealth and power, just like jackals to hunt animals and eat meat.

Thinking about change is a kind of innovation in social songs, a new means, methods, and social model. As we have seen, resumes with new meanings are often not the most embarrassed people. Napoleon was not a poor man who could not survive, and many of the pioneers who sang in the early years of our country were not born as poor peasants, and they would not starve to death if they did not sing their lives. And it is precisely because they have formed a set of models after thinking and innovating, and then among the followers they attracted, there are a large number of poor peasants, socially blind streams, and all kinds of three religions and nine streams that cannot be mixed.

Therefore, whether to think about change or not really has nothing to do with whether you are poor or not. Even in the least ascending and least changeable social atmosphere, it is not the poor people who eventually form the spark of change and the brilliance of reason—for example, even in India, are the reformers of all history the most oppressed Shudras? No, many of them are rich merchants of the Vaishyas class. ”

Modi is a Vaishya.

Yu Qiuyu and Luo Fatzi glanced at each other, and the two involuntarily nodded slightly.