As for Chao Buzhi's mouth saying that Li Sinai is a villain's Confucianism, it is just a joke in his mouth to block Yuan Gusheng.

If you want to say why Chao Buzhi said this sentence, you have to start with the birth and rise of Legalism.

After the death of Confucius, he was invited by Wei Chengzi, the younger brother of Wei Wenhou, and Zixia, one of the seventy-two sages of Confucius, lectured in the Xihe of Wei in his later years, and established the Zixia School here. Zixia's Xihe School was the first of the later Qi Ji School.

This school is the ancestor of Legalism, and its protégé is first of all Wei Wenhou.

"Historical Records" says: "Wenhou Shouzi Xia Jingyi".

Zixia's disciples included Li Kui, Duan Ganmu, Tian Zifang, and Wu Qi, all of whom were capable of the Legalists.

Among them, Li Kui (Ke) and Wu Qi became a generation of famous politicians and military strategists.

In the history of China's legal system, Li Kui is a seminal figure.

In the early Warring States period, Wei and Qin successively carried out reforms, which played a great role in the transformation and development of China's political economy after that.

Wei Wenhou appointed Li Kui as prime minister in order to change the law and try to become stronger, and his policy was first, heavy physiocracy, "teaching to the best of the land's strength", and second, the rule of law, replacing the rule of etiquette with the rule of law. The reform made the Wei state in the era of Wei Wenhou the first to become rich and powerful among the nations.

During the reign of Wei Wenhou, Li Kui (Ke) was the first minister of Zhongshan. Later, he served as Minister of State.

Ban Gu said: "Li Kui Xiangwen Hou, rich country and strong army."

After Li Kui became the prime minister, he reviewed the old laws of various countries and wrote six articles of the "Book of Law". Li Kui's "Book of Laws" is the basis of the legal codes of all dynasties after the Qin and Han dynasties.

The thirty-two articles of "Plums" written by Li Kui are listed at the top of the Legalists and should be compiled by his disciples.

Therefore, Li Kui has always been recognized as the ancestor of the Warring States Period.

Shang Ying's academic origin is Li Kui. The "Historical Records" records that Shang Ying brought the "Book of Laws" from the Wei State to Qin, and was used by Qin Xiao as the Minister of State, and used the "Book of Laws" as a theoretical guide for changing the law in Qin.

Then there were Han Feizi, Li Si and others of the later Legalists, and it can be said that throughout the Spring and Autumn Period and the Warring States Period, it was the Legalists who realized their ambitions to govern the country.

After Li Si assisted Qin Shi Huang to unify the six countries, Qin Shi Huang did one thing, that is, "burning books and pit Confucianism".

This is also Chao Buzhi's refutation of Yuan Gusheng's powerful words just now.

The ancestor of the Legalists, Li Zhuo, was a disciple of Zi Xia, and most of his doctrine was learned from Confucianism, and although it was a line of its own, it was still a Confucian lineage when tracing back to its roots, after all, Chinese have been looking for roots and asking ancestors since ancient times.

But Li Si did such a thing similar to "deceiving teachers and destroying ancestors".

Chao Buzhi proposed that these were proper slaps in the face, of course, not only a slap in the face, but also "smack!" Syllable! Syllable! "I kept beating, and my face was swollen.

Of course, these Yuan Gusheng can be laughed at, but they can not admit it, and they are approaching Li Si and others who have already written another book and said that they are not Confucian.

But Chao Buzhi also asked him which of the "Theory of Sexual Goodness" and "Theory of Sexual Evil" was correct, and he could not answer.

Good and evil are the simplest or simplest worldview, and of course they are also one of the most important research topics in Chinese philosophy, so for thousands of years, discussions about good and evil have emerged one after another.

However, in Confucianism, Confucius was the first person to talk about human nature.

There are two clear records in the Analects.

One is in "The Analects of Gongyechang", according to Zigong's recollection or paraphrasing: "The Master's articles can be obtained and heard, and the Master's words and the way of heaven cannot be obtained and heard." ”

The other is in the "Analects of Yang Goods", which mentions that "sex is similar, and Xi is far away".

Although Confucius talked about the problem of human nature, he did not explain the good and evil of human nature.

Confucius said that sex should be a neutral one, which may be related to the idea of the mean advocated by Confucianism, so it is not very important for sex to develop in both good and evil directions.

Because of this, Mencius and Xunzi were later able to develop two diametrically opposed theories of sexual goodness and sexual evil, and they both considered themselves to be the authentic successors of Confucius's teachings.

Mencius advocated goodness, and he first proved that everyone has a good side, believing that "everyone has compassion; Everyone has a heart of shame; Respectful heart is shared by everyone; Everyone has the heart of right and wrong".

Secondly, it shows that human beings have four ends, and they are the natural manifestation of human nature, which is the difference between humans and animals.

In "Mencius: Gongsun Chou Shang", "without compassion, not human; No shame, no human being; Unyielding; Inhuman also; There is no heart of right and wrong, and there is no human being. The heart of compassion is also the end of benevolence; The heart of shame is also the end of righteousness; The heart of resignation, the end of courtesy; The heart of right and wrong, the end of wisdom. There are four ends of human beings, and there are four bodies."

Finally, he believes that "those who do their best know their nature." If you know its nature, you will know the sky. Keep its heart and nurture its nature, so everything is also good. Longevity is not two, self-cultivation is in order to take care of it, so it is also a life".

Of course, Mencius did not deny the existence of evil, and his most orthodox Confucian doctrine was also in line with the general environment, that is, the rule of the feudal class.

Contrary to Mencius, Xunzi advocated the theory of sexual evil, Xunzi believed that people are born with desires, and there must be contention if there is desire, which is the basis of the theory of sexual evil.

According to Xunzi, human nature was originally evil, because they learned etiquette and etiquette, and evil became good, and people who behaved good can be treated with etiquette.

The common people belong to the category of not knowing etiquette, because they do not learn etiquette and do not act as etiquette, so they are always sexually evil, and those who behave badly must be subdued by punishment.

Xunzi is divided into three types: human saints, moderation, and yuan evil. The saint can automatically correct his nature and make etiquette and righteousness, and the mean can be educated to know etiquette and righteousness, and the yuan evil can not be educated and do not know etiquette and righteousness. If the children and grandchildren of the princes and ministers do not learn etiquette and righteousness, they should be attributed to the common people, and if the descendants of the common people learn etiquette and righteousness, they should be attributed to the ministers and doctors.

Later, Confucianism produced a "physicist", "Da Niu Ren" Zhu Xi, Zhu Xi believed that the theories of Mencius and Xunzi were both "half-cut theories of human nature", and used "on the unpreparedness of nature" and "on the unclear nature of qi" to criticize Mencius and Xunzi's theories of human nature respectively.

Of course, these are not to mention for the time being, Yuan Gusheng is a pure Confucian student, he is not Zhu Xi's somewhat "shameless" "scholar", a generation of "everyone", who dares to blatantly confront his ancestors.

So Yuan Gusheng couldn't say it, but Yuan Gusheng was not a good match, so he calmed down directly, and said with a smile: "Chao Langzhong is really sharp-toothed and sharp-mouthed, and he speaks all over the world with a sharp mouth, which makes the old man convinced." ”

"But what the old man wants to ask is, how do you think human nature is good or evil? And how do you think Confucianism should develop in the future? ”

Chao Buzhi smiled slightly when he heard this, Yuan Gusheng really deserved to be an old fox, and he generously admitted it, I can't answer your question, then I can ask you!

If you don't, that's fine, now we're on the same level, and no one should laugh at anyone.

But who is Chao Buzhi? How can you make him happy?

So Chao Buzhi smiled and said: "Let me answer your first question first, about the nature of human nature, I once saw it in a book called "Ma En's Anthology", and I think a sentence in it is written very correctly. ”

"This sentence says, 'The essence of man is not an abstraction inherent in a single person, but in its reality, it is the sum of all social relations', and from this point of view, the essence of man is free from good and evil."