"Who would do it? Is there anything else that has changed? Bao Hong wondered.

"After all, during the Spring and Autumn Period and the Warring States Period, the belonging to the country was not very strong, and there were many things about which country was born and went to serve in other countries." The system smiled, "It can be said that they are equivalent to the scientists of the research institute, and the countries are their test fields." It doesn't matter what you belong to, it's important to be able to let them experiment with their theories. ”

"I do know this, it is said that the Jixia School Palace is the so-called 'research institute'." Bao Hong said with a smile, "That group of people expounded theories in the Jixia School Palace, debated and tore each other apart. ”

The Jixia Academy is the world's first government-run institution of higher learning in a special form hosted by a private person. The controversy of a hundred schools of thought is centered on the Qi State Jixia School Palace, and the official school is the study of Huang Lao. As the central garden of hundreds of academic contentions at that time, it effectively contributed to the formation of the world's academic contention.

During this period, scholarly works were published one after another. There are "Songzi", "Tianzi", "Snail", "Jiezi", etc., and they are now cowardly. In addition, the compilation of books such as "Guanzi", "Yanzi Chunqiu", "Sima Fa" and "Zhou Guan" also had the participation of the subordinates.

Of course, since it is a dispute, it cannot be just pure communication and cooperation. Debate is inevitable. In particular, some debate topics can be said to be topics that have been difficult to distinguish between high and low for thousands of years.

The most classic is the debate of the king.

Mencius regarded the royal way as opposed to the domineering, and believed that the implementation of benevolent government and the convincing of virtue were the royal way. Hegemony refers to hegemony, that is, the method of political rule that uses force to pretend to be benevolent and righteous in order to conquer others. Domineering uses force to subdue others, and cannot make the heart happy and convinced. Therefore, Mencius advocated the royal way and resolutely opposed hegemony.

Xunzi is different, although he advocates the royal way, but in the face of the reality of domineering and the absorption of alignment culture, he also talks about domineering. In fact, he advocated that under the premise of Wang Ba Jingrong, the royal road should be the foundation.

Compared with the orthodox Confucian Mencius, Xunzi inherited the ideas of Jixia Taoism. Xunzi has three out and three into Jixia, which lasted for decades, and has presided over the work of the school palace for the sacrificial wine, forming a doctrine that is different from Zou Lu Confucianism. Jixia Xunzi is far away from the tradition of Confucius and Mencius and has a strong yellow and old color. It is precisely because of this that the Confucian scholars of the past dynasties treated Xunzi so coldly, excluded him from the Confucian Taoist system, and even thought that Xunzi deviated from the true transmission of Confucian and Mencian Confucianism and went into a heretical way.

However, even so, Xunzi only accepts some parts of the domineering, and what he advocates at all is the royal road, which is based on the royal road.

Relatively speaking, his disciple Han Fei advocated the way of the overlord. Even the experiments carried out directly in the Qin State by their veins have played a huge role.

After the Qin and Han dynasties, the king and the tyrant were used together. By the Song Dynasty, the debate over the hegemony of the king had become a controversy over the concept of social history. Zhu Xi and Chen Liang had a debate for several years, which had a great impact on the history of Chinese thought.

From the present dialectical point of view, everything is relative, and even convertible to each other, and there is no such thing as an absolute thing.

Therefore, it is not a perfect choice to say that it is purely benevolent or domineering. Without the support of the hegemonic forces, Song Xianggong's benevolence is simply a joke. And if you don't show benevolence at all, then just as Mencius said, you can't make your heart happy and convinced by force. There will be a day of rebound.

Relatively speaking, the Guan Zhong school is different from Meng and Xun's theory of hegemony. The Guan Zhong school advocates the simultaneous development of kings and tyrants, and whether to practice the royal road or the hegemony should be determined according to the specific situation.

The debate of the king is a debate issue of the powerful people who have the intention to enter the phase, and if it is far away from many people who have learned from themselves, then the 'debate of righteousness and benefit' is undoubtedly a debate topic that everyone can express their views.

The debate of righteousness and benefit is a very common debate topic in the Jixia School Palace. Mencius inherited Confucius's idea that "the gentleman is in righteousness, and the villain is in profit", and absolutely opposed righteousness and profit, believing that the pursuit of profit will inevitably damage righteousness, and in order to protect righteousness, it is necessary to "not have both, sacrifice life and take righteousness".

It is still Xunzi who sings against him. Of course, Xunzi is not a theory with which he holds ideas. Just like Wang Bazhi said, Mencius's Tao is an extreme pursuit, a requirement for 'sages', while Xunzi's view is a requirement for 'mortals'.

Xunzi broke through the barriers of the Confucian concept of righteousness and benefit, and his understanding of the relationship between righteousness and benefit was linked to social reality. He believes that people's pursuit of profit is reasonable, it is human nature, even if Yao Shun rules the world, the people still have the heart of profit. And even when it is a time of rebellion, it cannot put an end to the good righteousness of the people.

Therefore, as long as the pursuit of interests can maintain a certain degree, do not indulge. It will not lead to social chaos because of indulgence and profit-seeking. Then that's the acceptable range.

As for the more classic, there are still many topics that Xunzi and Mencius tear apart, such as the well-known 'debate between good and evil' and so on.

However, the debate between good and evil is not only the battle between Xunzi and Mencius, but also the theory that there is no good or bad in the sex.

Gaozi compares human nature to water in a canal, which flows in whatever direction it is asked. The goodness of human nature is not born, but is formed by the influence of education and social environment.

As mentioned earlier, the 'debate between good and evil' is not the meaning of the debate, but the purpose of the debate.

Human nature is good, so everyone has the right to education.

Human nature is inherently evil, so everyone must be educated so that they can correct their natural evil thoughts and guide them to good.

It's the same with sex without goodness and goodness, just because they are born without attributes, so good guidance can bring good results.

Relatively speaking, Xunzi and Mencius are extreme debates, so what they say through this debate is more shocking and convincing.

Human nature is inherently good, and if you don't educate them universally and cause them to become bad, that's your fault. Therefore, education needs to be universalized.

Human nature is evil, so they must be taught to be good. Otherwise, their nature explodes, and it's bad. Therefore, education is absolutely necessary.

From such explanations, it is not difficult to find that although Xunzi's opening to say that human nature is inherently evil, in fact, after expounding the truth, it can very clearly express the ultimate goal of the necessity of education. It can be said that it is very easy for people to accept his point of view. (To be continued.) )