When the two schools of Confucianism and Moxia and Taoism were fighting each other, Mencius, the leader of Confucianism, finally stood up. Pen? Interesting? Pavilion wWw. ｂiquge。 ｉｎfo

As an authority on Confucianism, Mencius responded to Chan in a very ingenious way. It does not deny the fact that Yao Shunyu Chan let exist, but he thinks that in the process of this Chan concession, the decision on the ownership of the world is not given by the three kings, and the three kings have no power to let the world go at all!

In Mencius's view, the process of Zen Concession is as follows: Yao recommended Shun to Heaven such an outstanding talent, and Heaven accepted it; Then Heaven appointed such a wise man to rule over the peoples, and the people accepted it. Therefore, in the process of Zen concession, only heaven can be empowered; And the talents recommended by God, all the people recognize and accept it, and only then can it be regarded as the real completion of Zen!

Dai Yan, who wanted to speculate in this academic dispute, didn't expect Mencius to take the lead, but he didn't mind it, because after Mencius joined the dispute, the dispute between Chan and Rang became more and more intense! At this time, Dai Yan also made a move!

Dai Yan used scientific analysis methods to analyze in detail the social situation, production situation, and international environment faced by the Three Kings era.

Dai Yan bluntly pointed out that when Yu held the Tushan Conference, the people who held the jade silk were all over the world, which shows that in Yu's era, the whole world was composed of many tribes. And Yu's status, although nominally the Son of Heaven, is actually just the leader of many tribal alliances.

Considering that Yao Shunyu is all inherited continuously, then the environment they are facing is actually the same. That is to say, Yao and Shun are just the leaders of the tribal alliance. It is obviously impossible for the leader of the tribal alliance to exercise the power of the monarch in the same way as the vassal states of today. The only thing they can rely on is the support of the tribes!

This bottom-up power base is, of course, shaky. When Yao and Shun were alive, they could also suppress internal disobedience with their high prestige, and once Yao and Shun died, why did the various tribes accept their mediocre sons?

From this, Dai Yan outlined the process of the birth of the Son of Heaven: in ancient times, in order to solve the chaos in the world, the tribes (all nations) jointly elected the meritorious and prestigious people in each tribe as the Son of Heaven, and then the Son of Heaven appointed the officials of the alliance and obtained the power to rule the entire world!

Dai Yan called this kind of assembly to choose the leader of the tribal alliance as the sage assembly; The Council of the Wise Men elected the Sage as the Son of Heaven, and then the Son of Heaven ruled the world. In this way, the Son of Heaven will inevitably respect all tribes and work together to maintain the order of the world.

As soon as such an analysis came out, it immediately plunged the entire Jixia into an eerie silence. First of all, Dai Yan's scientific school has always pursued "objectivity", and his current exposition of Zen Rang has not departed from this thesis.

Second, his explanation of Zen Rang is not as beautiful as Confucianism and Mohists imagined, but "benevolence is the supreme also"; It is not as the Taoist believes, it is completely "rebellion and rebellion". It can be said that it is a completely neutral attitude.

Finally, the system of selecting sages by the "Council of Sages" that he proposed seems to be a very good idea! After all, all the schools under the Jixia sect, except for the extreme faction of Taoism, which preached "not sage", all other schools were in favor of being ruled by sages, that is, elites.

The system proposed by Dai Yan in which the chiefs of each tribe elected the leaders of the alliance was soon defined as democracy by Dai Yan. In his opinion, since the leader of the alliance is elected by the chiefs of the tribes, he must be able to represent the interests of the tribes!

Dai Yan not only put forward the idea of such a system, but also created a new political system! In his vision, if the country can really be ruled by sages, then in fact, the powerful people within the country can be pulled out, and the monarch will nominate a few sages for everyone to choose, so that the selected sages can think about everyone, so that they can rule the country well?

As for the "powerful people" in the country, this definition can completely fluctuate up and down. If you want the country's decision-making to be more efficient, you can define it as a person with the title of doctor or above in a country; If you want to have a wider audience, you can include all "taxis" in this range.

Dai Yan never put forward the idea of classifying all the common people as "powerful people"! In his opinion, not to mention the cost of "universal suffrage" in the Warring States Period, even if it can really be achieved, the efficiency of its rule will be extremely low! The most important thing is that the "universal suffrage" of the whole people will surely turn the whole country into mediocrity and even finally weakening!

Dai Yan has not forgotten that in the doctrines of later generations, whether it is the philosophers Plato and Aristotle in ancient Greece, or the founding martyrs of the United States, who founded the global empire, they are all against this kind of national "democracy"!

The scholars of the American empire are particularly insidious, because they want to promote the concept of "democracy" to the whole world as a universal value, and of course they cannot openly oppose the "democracy" of the whole people, so they secretly change the concept and call this kind of democracy that extends to the whole people "populism"!

As a result, the system proposed by Dai Yan and ruled by the elite class through consultation and consultation was popular for a while, and all the families under the group also made various interpretations and assumptions about it.

Dai Yan's idea of making the scientific school famous and exerting great influence in politics was truly implemented.

In fact, Dai Yan's idea of "democracy" does not only have such a purpose, but he also sees the shortcomings of the theory of the scientific school.

Dai Yan has always practiced a laissez-faire attitude towards the scientific school. In addition to the logical language of classification, induction, reasoning, argumentation, etc., he only occasionally put forward some interesting concepts, such as astronomy, atmospheric pressure, etc., and in other aspects, he left this school to develop on its own.

However, as the school continued to develop, Dai Yan finally discovered the huge problem in the school's thinking, in which the concept of hierarchy was extremely distinct! For example, those Mohist and peasant scholars who first accepted Dai Yan's concept, once they put forward a conclusion as their own achievement, they regarded it as the absolute truth, and those who came after them were not allowed to oppose it! Among them are those who have a high reputation among the disciples of the Mo family!

And those who later joined this school did not object to it in the slightest, and took it for granted!

Dai Yan was extremely puzzled by this phenomenon, and when this school of thought was first developed in Fengyi, he was very tolerant of the proposer of the root number 2, Tangzi, and encouraged skepticism. How long has it been since the whole school is about to lose this spirit?

If science is devoid of skepticism, can it still be called science? The current style of the school is obviously not conducive to the development of science.

But Dai Yan's long-term practice of not interfering with the school still made him restrained. Because he knows that if you want a school to last for a long time, then the successor is very important! Just like Confucianism, after the death of Confucius, he still has such great prestige, isn't it because of such an outstanding figure as Mencius?

Since the death of Mozi, although the Mo family is still a prominent scholar, its strength is obviously inferior to Confucianism, and it has a lot to do with the inability to produce outstanding figures!

Therefore, Dai Yan chose to make a breakthrough from the internal management of the school. However, the dominant schools of science are the Mohists and the Peasantry, which are themselves organized when they join the school of science. The school of science is not so much a new school as an alliance of Nanmo and peasant families wrapped in logical thought.

If he blatantly split the Mo family and the peasant family, the two school leaders, Tian Jiu and Xu Xing, would not openly oppose it, but they would definitely not be happy in their hearts.

Therefore, Dai Yan thought of a way: let them voluntarily break up their school!

It is definitely not an easy task to achieve this. It was at this time that the dispute broke out in the Jixia Academy, so Dai Yan took the opportunity to propose this "democratic" system.