Famous scholars, that is, philosophical schools that take the form, law and relationship between name and reality as the object of study, are called famous scholars in later generations because they pay attention to the relationship between "name" and "reality", but in the early days, famous scholars were called "debaters" by the world.

The idea of a famous artist originated from the official ceremony, at that time the world attached great importance to the "name", and Confucius also said: It must also be the name! If the name is not right, the word will not go well, and if the word is not good, it will not be done.

Among the representatives of famous artists, the more famous ones are "Deng Xi" and "Keiko".

Deng Xi was also a doctor of Zheng Guo, and he and the then minister of state, "Zi Chan", both supported the "disclosure of criminal documents", and at the same time, he also advocated that "the lawless kings are not ceremonies", which means that the decrees made by the kings are not sacred relics that cannot be changed.

Therefore, when the prime minister of the state made Zheng Guo reform, Deng Xi was also a participant. [PS: The author of the previous article misremembered, the reform of the sub-production casting of the criminal tripod was in the period of Zheng Jiangong and Zheng Dinggong, not the period of Zheng Zhuanggong, the difference between the two is more than 100 years, and it has been revised. 】

However, in the process of formulating the new law, Deng Xi and Zi Chuan had disagreements.

During the period of reform of the Prime Minister of State, Zheng Guo experienced a series of civil strife in which the office seized the throne, and the national strength was not as good as before, and what was even worse was that the power of the country at this time was controlled by the seven Qing families collectively known as the "Seven Mu".

The reason why it is called "Qimu" refers to the fact that these seven families are all descendants of Zheng Mugong, that is, branches of the office, and the power of Zheng Guojun has been greatly reduced at this time.

The most powerful of the Seven Mu, that is, the descendants of Zheng Mugong's son "Zihan" and the descendants of Zheng Mugong's son "Zisi", and the son of Zi Sheng, who is also Zheng Mugong's son, "Gongzi Guo", belongs to the "Guoshi" branch.

Later, several other families in the Seven Mu were excluded and weakened, and only the Han clan and the Si clan were left in the national political arena, because the child property remained neutral in the previous competition and fight between the Si clan and the Liang clan in the Qimu, so he was trusted by the Han clan Han Hu and became the minister of Zheng Guo.

In this case, Zi Chuan carried out reforms, and since he himself was the representative of the minister's power, what he advocated was naturally to protect the interests of the public office and limit the privileges of the nobility (non-public family).

Because Deng Xi was born in a non-public family, he represented the interests of the aristocracy, that is, scholars and the emerging landlord class, so he advocated the maintenance of the aristocracy, which means not imitating the previous kings, not affirming etiquette and righteousness, and not accepting the orders of the monarch at that time.

Such a proposition naturally cannot be supported by Zheng Gong and Qi Mu.

So Deng Xi gathered people to give lectures, taught the people the knowledge of criminal law and the methods of litigation, and helped people to litigate [PS: The earliest lawyer, that is, the lawyer who was well known in later generations. 】

There is another allusion to the lawsuit of Deng Xi's gang.

Once there was a big flood in the Wei River, and a rich man in Zheng Guo was washed away by the flood and drowned. Later, someone salvaged the body of the rich man, and when the rich man's family learned about it, they went to ransom the body, but the other party asked for a very high price.

So, the family members of the rich came to Deng Xi and asked him for ideas.

Deng Xi said to the family members of the rich: You can go home with peace of mind, those people can only sell your body, and others will not buy it.

As a result, the families of the rich no longer go to the corpse finder to buy the corpse.

The person who got the corpse was anxious, and he also came to ask Deng Ji to come up with an idea.

Deng Xi said to him again: Don't worry, the family members of the rich have nowhere else to buy back the body except to buy it from you.

This allusion vividly expresses an important idea of Deng Xi - "two can be said".

From the orthodox point of view, this is a sophistry of "taking right as wrong, right as wrong, and right and wrong as excesses", which is, simply put, a theory of ambiguity and confusion between right and wrong.

However, as far as the allusion of "buying corpses" is concerned, what Deng Xi said to the "corpse getter" and "corpse rancher" is actually correct, and as a neutral person, he has no position and no reason to speak for either side.

Therefore, the "two can be said" is not sophistry, but in fact a simple dialectical concept.

In addition to helping people in lawsuits, Deng Xi also compiled a book of punishment by himself, which was contained on bamboo slips, which was later called "bamboo punishment".

Later, the powerful minister who ruled Zheng State, "Zheng Si Xu", that is, the son of the Si clan, ordered someone to kill Deng Xi, but he adopted the bamboo punishment written by Deng Xi as the new law of Zheng State.

Let's talk about Keiko.

Huizi, that is, Zhuangzi's close friend Hui Shi, unlike Deng Xi, Hui Shi had become the state minister of Wei at a very young age, and was the main organizer and supporter of the "joint anti-Qin" movement.

His greatest achievement was to make Wei and Qi "respect each other as kings" and form an alliance, and then he drew another powerful state, Chu, into this alliance, forming a three-nation alliance of "Qi, Chu and Wei" to jointly fight against Qin.

Privately, Huizi asked King Hui of Wei to secretly send a bribe "Gongsun Yan", that is, the second generation of leaders who later succeeded Huizi and "united to resist Qin".

Gongsun Yan was also a native of Wei, and when Qin Huijun was five years old, he was appointed by the Qin State as the "Great Liang Zao", and actively planned to attack the Wei State.

Qin Huijun is the Qin Jun who killed Shang Ying. [PS: Qin Huiwenjun, that is, Qin Huiwen Wang Yingsi, at that time he was not yet the king of Qin, so he was called Qin Jun. 】

After receiving a bribe from Wei, Gongsun Yan persuaded the king of Qin to change the target of the attack and attack the nomads in the west of Qin while Qin and Wei were repairing.

However, at this time, Zhang Yi, a disciple of Guiguzi, came to the Qin State, and he pointed out that the Wei State had the foundation for hegemony, and if the Wei State was relieved to attack the Qin State, the situation of the Qin State would be very difficult at that time.

Qin Huijun woke up like a dream, so he expelled Gongsun Yan and appointed Zhang Yi as a guest.

Gongsun Yan hated Zhang Yi deeply because of this, and after leaving the Qin State, he came to the Wei State to support Huizi to "join forces against Qin".

It is worth mentioning that Zhang Yi is also a Wei person. [PS: Wei is really a big exporter of talents. 】

In the fourteenth year of Qin Huijun, Zhang Yi supported the former to officially become the king, and changed the era name to the first year of King Qin Hui.

In the third year of King Hui of Qin, for the benefit of Qin, Zhang Yi was sent by Qin to Wei as minister, hoping that Wei would become the first country in the Central Plains to submit to Qin.

It was during this period that Keiko lost his phase, first to Chu and then to Song, while Gongsun Yan became the second-generation leader of the Wei side to "join forces against Qin".

Later, with the support of the five kingdoms of Qi, Han, Yan, Zhao, and Chu, Gongsun Yan drove out Zhang Yi and became the minister of Wei, and continued to "join forces to resist Qin".

This is the grievances and grievances between Keiko, Gongsun Yan, and Zhang Yi.

What is quite interesting is that during the period of "Combining Vertical and Horizontal", the Zongheng family was the protagonist of this game, such as Su Qin, Zhang Yi, Gongsun Yan, and Keiko, although he advocated joining forces to resist Qin, but in fact he was the originator of a famous family.

And this is exactly where Zhuangzi is very dissatisfied with Huizi and thinks that he is "still unlearned" - you Huishi should honestly study your famous learning, and what should you do in the game between countries?

In all fairness, Keiko was actually a scholar and a debater, and although he could not be said to be of no benefit to the country during the reign of Wei, he was not as dazzling as Gongsun Yan, Zhang Yi and others.

For Huizi's talent, Zhuangzi also recognized, and even said in the "Tianxia Chapter" that "Huishi is multi-faceted, and his book has five cars", which is the origin of the allusion of "learning rich five cars".

On the other hand, it is precisely because Huizi is talented and learned, but because of all kinds of mundane things and mundane things that his achievements in his name and learning are delayed, so Zhuangzi scolds Zhuangzi - this is probably "the depth of love and the cut of hate".

As the originator of the famous family, Keiko's main ideas include "contract theory" and "hard white theory". [PS: Some book friends pointed out that the "Jianbai Theory" was put forward by Gongsun Long, but in fact it was not, Gongsun Long just continued Keiko's thoughts, and he cut off Keiko's "Jianbai Theory" theory, which belongs to the category of sophistry. In addition, the theory of "white horses and non-horses" was not actually created by Gongsun Long, but came from the "Ni Shuo" of the Jixia School Palace, that is, the "Son Shuo" contained in "Han Feizi". 】

In the "contract theory" and the "confession theory", Keiko prefers the former, believing that although there are small differences, the essence of all things in the world is the same.

Sounds a bit like the Mohists' thoughts?

But in fact, the biggest opponent of Mohist thought is Keiko.

For example, "Mozi" says: Thick, big.

As the name suggests, a thing can only have volume if it has "thickness".

But Keiko retorted: There is no thickness, and it cannot be accumulated, and it is thousands of miles.

He believed that the particles of matter do not accumulate into thickness, so they have no volume, but the area of the plane formed by the particles of matter can be infinitely large.

"Mozi" also said: or not a ruler, there is poverty; There is no limit, no limit.

That is, it is believed that there is no room for a line in front of a certain area, which is "poor"; In contrast, space is boundless, which is "infinity".

Keiko retorted: The south is infinite and poor.

He said that when man stands in the north (the northern pole), all directions are south, so it is "infinity"; However, if you stand in the south (the southern pole), all directions are north, and the "reality" of the south no longer exists, so it is "poor".

"Mozi" also said: Ping, the same high.

Keiko retorted: Heaven and earth are inferior (close), mountains and Zeping.

This means that when looking down from an extremely high place, the heavens and the earth are close, and the mountains and lakes are flat, indicating that the observer is in different positions, and he sees different heights.

It is no exaggeration to say that in terms of debate, Keiko was an invincible debater all over the world at that time, and countless scholars and debaters who came to him could not stump Keiko.

However, with such an eloquent Huizi, he couldn't argue with Zhuangzi.

The most famous is the "Haoliang Debate", which is the debate between Zhuangzi and Huizi when they walk on a bridge in Haoshui.

At that time, Zhuangzi looked at the fish in the water and said: "How leisurely the perch swims in the river, this is the happiness of the fish."

Keiko said: You are not a fish, where do you know that fish are happy? [PS: The allusion to "Zi Fei Yu Anzhi Fish" comes from this. 】

Zhuangzi said: You are not me, how do you know that I don't know that fish are happy?

Keiko said: I am not you, but I don't know you; You're not a fish in the first place, and you don't know the joy of fish, and that's completely true.

Chuang Tzu smiled and said, "Please go back to the original question, you said the phrase "where do you know that fish are happy", it means that you know very well that I know, so you came to ask me where I know. Now I'll tell you, I found out on the bridge in Haoshui.

This was a conversation between two of the leading debaters of the Warring States.