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In addition to the Yin and Yang family, there are several Zhuzi Baijia in Chinese history that have a long-term inheritance, and the famous family and miscellaneous family are one of the representatives in this regard. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 infoPlease search for the most complete! The fastest updated novel

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"Famous scholars" is a school of thought that centers on debating the issue of name and reality, and is famous for its good debate, also known as "debaters" and "criminal (formal) masters". "Name" is the name of the thing, in today's parlance, "concept"; "Real" is what the "name" refers to. The reason why famous scholars are called "famous scholars" is that in the same process of "thinking about their ways to change the world," in order to spread their voices, promote their ways, and explain their reasoning, they first focused on the issue of "criminal names" and were known for studying the concept of criminal law; later, they gradually extended from the study of "criminal names" to the study of "form names" and the study of "names and facts." Focusing on the relationship between "name" and "reality", he will debate and put forward his own opinions.

However, due to the peculiar research methods of the famous masters, according to Sima Tan of the Han Dynasty, it is "to accuse the name and point to the truth", and "to join the army is not lost", therefore, although the famous masters are good at argumentation, but their arguments are "harsh and circumferential", pimple, treacherous and bizarre, so the reputation has been bad in history.

In the thoughts of famous artists, there is a charter of "Ten Things in the Calendar", which can be regarded as the essence of the thoughts of famous artists.

And what are the ten things in the calendar?

1: The greatest is the outside, which is called the big one; To the small and the inside, it is called the small one; 2: There is no thickness and it can not be accumulated, it can be thousands of miles; 3: The sky and the earth are low, the mountains and Zeping are flat; 4: The Japanese side is the Chinese side, and the things are born and die; 5: The great and the small are the same and different, this is called the small similarity and difference; all things are the same and all things are different, this is the same and different; 6: The south is infinite and poor; 7. Today is more suitable and the past is coming; 8: The chain can be solved; 9: I know the center of the world, the north of Yan, and the south of the Yue; 10: Pan love all things, the world is one.

As a school of thought known for its debate, the most famous argument of the famous scholar is that the white horse is not a horse:

"A white horse is not a horse, but it?" he said, "Yes." ”

He said: "What?" said: "Horse, so the shape of life is also." The white one, so the color of life also. The Luster of Life. It is not a life, so it is said that the white horse is not a horse.

He said: "There are white horses, but there are no horses." It can not be said that there are no horses, and there are not horses? There are white horses for horses, and white horses are not horses, why not?"

He said: "Ask for a horse, yellow and black horses can be caused." Ask for a white horse. Yellow and dark horses are not allowed. That the white horse is the horse, and it is the one that is sought. Whoever asks for one, the white one is not different. What you want is not different, such as yellow and black horses, what is the difference? Therefore, yellow and black horses are also the same, and there should be horses, but not white horses, which is the non-horse judgment of white horses. ”

He said: "The colored horses are not horses, and there are no colorless horses in the world." There are no horses in the world, but what?"

He said: "The horse is intrinsic. Hence the white horse. So that the horse is colorless, and there is a horse like an ear, and a white horse is taken, so the white one is not a horse. The white horse is the horse and the white horse, and the horse and the white horse are also, so it is said: the white horse is not the horse. ”

He said: "The horse is not white for the horse, and the white is not for the horse." Hema and White, renamed White Horse. It is in the name of phase and disharmony, not allowed. Therefore, it is said: white horses are not horses, but they are not. ”

He said: "If there is a white horse, it is said that there is a white horse and a yellow horse, but what?" said: "No." He said: "There is a yellow horse that is different from a horse, and it is a different yellow horse from a horse." Isoyellow horse to horse. It is a yellow horse as a non-horse. The yellow horse is not a horse, but the white horse is a horse; the flyer enters the pool, and the coffin is in a different place; the paradox of the world is also. ”

He said: "There is a white horse, it cannot be said that there is no horse, and it is said to be white." It is the one who leaves and has a white horse, and it cannot be said that there is a horse. Therefore, for those who have horses, only horses are horses, and there are not white horses for horses. Therefore, it is also a horse. It can't be called a horse. ”

He said: "The white person is not sure to be white, and it is okay to forget it." Those who are white horses are also white. Those who are white are not white. Horses do not go to take color, so yellow and black should be used. The white horse has to take the color, and the yellow and black horses are so colored, so only the white horse can respond to the ear. Those who have not gone have to go. Therefore, it is said: white horses are not horses. ”

In the thinking of the famous debate, there is also a kind of argument called "referential theory":

"Things do not refer to things, but they do not refer to them. ”

"There is no reference in the world, there is nothing in the world, and things can be said to refer to the world, and things can be said to refer to the world, and there is nothing in the world, and things are also all in the world."

With what is in the world, it is not possible to have nothing in the world. ”

"There is no finger in the world, and things cannot be referred to. It is not a referent, it is not a referent. Those who do not refer to things do not refer to them. There is no finger in the world and things cannot be described as referential, and there is no non-referent. If there is no non-referent, the thing is not referential. Things are not the ones who refer to them, but they are not the ones who refer to them. ”

"Those who have no fingers in the world are born in the name of things, and they are not fingers. It is not a reference for the sake of pointing and a signing, and it is a non-referent. To have not referred to nothing, nothing is not allowed".

"And the one who refers to the world has both, and the world has no finger, and the thing cannot be said to be without a finger. It cannot be said that there is no finger, and there is no non-finger. If there is no non-referent, the thing is not referential. Refers to non-referential non-referential, and refers to non-referential things. So that there is nothing in the world, who means non-referential? There is nothing in the world, who means no-sign, who refers to nothing, who refers to nothing, who refers to nothing, and the husband refers to the non-referent, and treats things and is with the referent?"

In the historical cognition, the founder of the famous family is considered to be the late Spring and Autumn period of Zheng Guo's doctor Deng Xi in the "Hanshu Six Arts Chronicles".

"Xunzi?Not the Twelve Sons" said: Deng Xi "The lawless first king, not etiquette." He opposed the use of the former king as an example for himself to follow, and was the first thinker in the history of our country to oppose the rule of etiquette.

Deng Xi, who was an official at the same time as the child, once wanted to change the old system and privately create a "bamboo punishment". He was even more radical than the child, and was dissatisfied with some of the policies implemented by the child, and once "counted the difficult child's policy". He even criticized the writing of the son, so he compiled a set of written laws that could better adapt to the requirements of social change, and engraved them on bamboo slips, known as "bamboo punishment". Jin people Du pre said: Deng Xi "wants to change the old system cast by Zheng, not subject to the king's order, and privately made criminal law, the book is in the bamboo slips, so the words 'bamboo punishment'." Although we do not know the specific content of the bamboo punishment, it can be seen from the evaluation of the ancients that it was to change the old system of Zheng State, neither imitating the previous kings, affirming etiquette and righteousness, nor accepting the orders of the monarch at that time, but only something that reflected the will of the emerging ruling class.

Deng Xi believes that what he has to do is to impart legal knowledge and undertake litigation. Deng Xi also gathered people to give lectures, teach people legal knowledge and litigation methods, and help others to litigate. "Lü's Spring and Autumn Period" said: Deng Xi "has an appointment with the people who have lawsuits, a big prison clothes, and a small prison shirt." There are too many people to give their garments and learn lawsuits. It is equivalent to charging lawyers' fees, and everyone found that doing this work was profitable, so they participated in his legal training courses one after another.

He is good at debating. Some people call him "a man of two things, and he has endless words", but the general public admires his success.

In the process of litigation, he dared to put forward his own unique opinions, "take right as wrong, think right as wrong." Under his advocacy, a new trend of thought emerged in Zheng Guo. "Zheng Guo was in turmoil, and the people were in an uproar. "A serious threat to the rulers of the time. Ji Sixiao, who gave birth to his stepson and uncle and was in charge of Zheng Guo, couldn't deal with this situation. So "kill Deng Xi and use his bamboo punishment." "The fact that they killed them and used their methods shows the rationality of their punishments.

In addition, Zhao Dun, Zhao Ying, Shu Xiang, Shihui, etc. of the Jin State also have the germ of Legalist thought. Zhao Ying once cast an iron tripod in the Jin Kingdom, that is, the code made by Zhao Dun was cast on the iron tripod. It is the same as the casting of the punishment of the child and the bamboo punishment of Deng Xi, which is a major measure taken by the pioneers of Legalism to formulate laws and make the provisions of the decree public, which is a negation of the etiquette of slavery that "the courtesy is not inferior to the commoners, and the punishment is not to the doctor". At the same time, they also proposed "governing the country and punishing the country." "Do not hide from relatives", "the same crime is punished differently, and the law is not punished" advocates the principle of equal and fair law enforcement. All of these became important sources of Legalist thought for later generations.

An important idea of Deng Xi is "two can be said". In the orthodox view, this is a kind of "taking what is right and what is wrong." right and wrong", to put it simply. It is an ambiguous theory that confuses right and wrong. There is a story recorded in "Lü's Spring and Autumn Period: There was a big flood in the Wei River, and a rich man in Zheng Guo was swept away by the flood and drowned. Someone salvaged the body of a rich man, and when the rich man's family learned about it, they went to ransom the body, but the asking price for getting the body was very high. So, the family members of the rich came to Deng Xi. Ask 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." So the families of the rich no longer go to the people who got the bodies to buy them. 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 them again: "Don't worry, the family of the rich has nowhere else to buy the body back except to buy it from you." Judging from this story, what Deng Xi said to both sides of the buying and selling of corpses. There is indeed a suspicion of sophistry, but Deng Xi is only a neutral person in this matter, so he has no obligation or responsibility to speak from the position of a certain party. Moreover, the corpse acquirer and the ransom have their own legitimate reasons, and Deng Xi has no reason to favor either side. Therefore, when the two parties consulted with Deng Yi, he could only come up with ideas that were beneficial to the rights and interests of the other party. Deng Xi's answers are all correct, and they reflect that he already has a fairly complete concept of naïve dialectic.

In Deng Xi's view, debate must be based on the actual situation, and cannot be arbitrarily nonsense, otherwise it will bring disaster, especially the debate must follow certain standards, so although the "two mays" can be regarded as a method of argumentation, it cannot be abused.

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As one of the inherited works of famous masters, Deng Xishuo's "Wu Hou Chapter" has influenced the way of thinking of famous masters in many ways:

Heaven is not thick to people, the king is not thick to the people, the father is not thick to the son, and the brother is not thick to the brother. Why do you say that the heavens cannot hold their vigor and all those who die young, so that the people who are good will live, and this is not good for the people. All the people who wear the cave as thieves, and those who deceive and deceive, are born of insufficiency and poverty, and the king will enforce the law and punish them, and this is not good for the people. Yao Shun is the Son of Heaven, and Dan Zhu Shang are all cloth clothes, which is not thick in the son. Zhou Gong punished Cai, and this is not thick with his younger brother. By extension, what's the point?

Follow the name and be responsible, the king's affairs are also, and the law is proclaimed, and the minister's duties are also. Those who are not allowed to do it without permission, and those who do not ignore it will not have it. The king has three tiredness, and the minister has four responsibilities. What are the three tiredness? Only the relatives believe, one is tired, the second is tired, the second is tired, the close relatives are sparse, and the third is tired. What are the four responsibilities? Receiving heavy rewards without merit, working responsibilities; holding a high position without cure, two responsibilities; managing officials and not being even, three responsibilities; and running north in the imperial army, four responsibilities. The monarch has no three tiredness, and the minister has no four responsibilities, and he can settle the country.

The public opinion of the powerful king, the policy of the mighty king, the horse of the minister, and the wheel of the people. If the situation is solid, the public will be safe, the power will be strong, the subordinates will be good, and the people will be profitable. For the country to lose this, there will be the danger of overturning the car and galloping the horse and turning the wheel, and it is not dangerous!

Similarities and differences are indistinguishable, right and wrong are indefinite, white and black are indistinguishable, and turbidity is unreasonable. Don't hear with your ears. If you don't see it, you will be invisible! If you don't scheming, you will have no omen! If you don't know it, you will be in the future! The monarch hides in the shadows, and the crowd is selfless, and the people are afraid of shock.

Be accountable. Chafa Liwei is the king of Ming. The one who knows the form. It is not a matter of dividing things, and those who move it will benefit if they do not lose it. Therefore, the Ming monarch judges one, and all things are self-determined. The name should not be used for external affairs, and wisdom should not be taken from him, but from himself.

The ruling position cannot be crossed, the position cannot be chaotic, and hundreds of officials have divisions, each in its own form. The upper follow the name to supervise the truth, and the lower is taught without violation. What is beautiful is what ends. What is evil is what it is poor. Joy is not rewarded, anger is not punished, it can be said to rule the world.

Those who bear heavy burdens are far away, and those who are noble are worried about the people. Those who carry heavy burdens and go far away are exhausted and useless, and those who leave the people on the top will not be cured even though they work hard. Therefore, the wise man will be responsible for the measure, and the Ming monarch will govern according to the people.

Tiger Hunter. Not in the outer area, whale salamander fisher, not in the clear pond. What is it? It is not a cave of tigers, and the pond is not a spring of whale salamanders. Chu Zhi does not trace the stream, Chen Zhi does not bind his command, and Chang Lu is not a scholar. Lu Zizhi was ashamed.

The husband travels without respect, is disrespectful, lives without love, is not benevolent, does not use words, does not believe, asks but cannot get, has no matchmaker, seeks but does not see joy, is unreasonable, plans but does not see obedience, and leaves the way. If you are famous because of the situation, you will be famous for your ranks, and you will get the time when you are together. Then the enemy will be twice the result. The reason for this is that the perverse is extrapolated.

Arguments are not heard, those who lie are not what they ought to be, and unhelpful words are not cited. Therefore, those who talk about it should not be harmed by different categories, and those who are heretical should not be confused. The oracle is general, and it is not a good thing. If the ornaments are confused, and the hidden words are shifted to each other, it is not an ancient debate.

If you don't make up your mind in advance, you can't respond to the soldiers, and if you don't have idle habits, you can't be the enemy. The temple is thousands of miles, the wonder of the curtains, the victory of a hundred battles, the division of the Yellow Emperor.

Death and life are pretentious, and wealth is self-serving. Those who complain about the untimely death do not know their fate, and those who complain about the poor do not know the time. Therefore, we are not afraid of difficulties, we know the destiny of heaven, and poverty is not deterred, and the timing is also reached.

In the age of hunger, the father dies in the room, and the son dies in the household, and those who do not complain against each other do nothing. Crossing the sea in the same boat, encountering the wind in the middle stream, saving the troubles is the same, and the worries are the same. Zhang Luo and the sloppy, singing and not bad, its benefits and so on. Therefore, those who are in pain cannot help but exhale, those who are happy cannot help but smile, those who are tired are condemned to lift a thousand pounds, those who blame the vulture and the rabbit, and those who drive themselves to the court and seek help are quick to the threshold. Si went against the grain and asked for it, and he still asked for it.

Things are far away and close, close and sparse, so they don't use it, and they go and ask for it. All these four lines, the Lord is also worried.

If the water is turbid, there will be no fish that will lose their tails, and if the government is harsh, there will be no people who are happy. Therefore, it is annoying and deceitful, and the political disturbance is uncertain. Do not cure the root cause but do the end, such as saving the drowning hammer with a stone, fighting a fire with a salary.

Those who reach the Tao are also the way of ignorance and the way of incompetence. It is to know the avenue, not to know and in the middle, not to become, nothing to be enough, to keep the false and responsible, and everything is done. Faithfulness begets unfaithfulness, and righteousness begets unrighteousness. The sound is not received, and it is said to be released; the words are not supervised, and the words are not supervised. Therefore, when we see the image, we should make the form, follow the reason, correct the name, get the end, and know the situation. If so, there will be no return, nothing will be done. Those who have things are also meaningful, those who are not outside are virtuous, those who are people are good, and those who are not there are people. Therefore, if virtue is not overturned, and if it is not where it is, it will be lost, and if the way is not the way, it will be flattered. There is no virtuous will, no loyalty, no way, what is said is as truthful, and everything is done.

The husband's words are not as honorable as humiliation, and they are not sincere. If you don't gain or lose, you can't talk about it. If you don't advance, you will retreat, if you don't like it, you will be worried, and if you can't, you will die. Real people are in danger of being one. The so-called great debater, who does not travel to heaven and earth, has the things of the world, chooses good and retreats from evil, takes measures at the right time, and makes meritorious deeds. This is not the case with small debates. Don't say different things, shoot each other with words, and fight against each other with deeds, so that the people don't know what they want. There is no other reason, and there is no reason to know the shallow. The gentleman is wrong with things, and he uses it with both coatings, the five flavors are not tasted and argued in the mouth, and the five elements are in the body and spread to people. Therefore, there is no way to follow, the righteousness of the face is not good, and the law of chaos is not used. It is generous, simple, slightly and without loss, and the details are subtle.

The boat floats on the water, and the car turns on the land, which is also a natural way. There are those who are incurable, and they do not know what to do.

The husband does not break the boat, the water breaks the boat, does not complain about the wood and stones, and the sin is clumsy, so it is not loaded. Therefore, if there is knowledge, there is confusion, if there is a heart, there is confusion, and if there is an eye, it is dizzy. It is not easy to follow the rules, not to slow down for Qin Chu, and not to change the appearance of Hu Yue. One is not evil, the party is not flowing, the shape of a day, the eternal generation, and the inaction.

The husband sees it for himself, he sees it, he sees it by others, he hears it for himself, he is smart, and when he hears it from others, he is deaf. Mingjun knows this, so he will go and settle it. For the king, if the sun of winter, the yin of summer, all things return to themselves, and Mo Zhizhi is also. Lying down and self-employed, excellent travel and political autonomy. Is it in the eyes of the eyes, the hands of the whip, and then for the rule?

There are those who are not in harmony with each other, and there is also the unknown and the unknown. Those who are united but not knotted, yang is close and yin is sparse. Therefore, those who are far away and close will be corresponding; those who are close and sparse will not be in agreement; those who do not use it will not be able to make plans; those who go and seek the opposite will not be violated; those who are close but not restrained will be obedient; and those who are far away and lovesick will conspire with them. Therefore, the Ming monarch must not fail to judge when choosing people, and the interest of scholars must not be unknown.

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Zhang Jiashi is actually not interested in this kind of famous master of the nature of "criminal famous master", but the existence and development of famous masters has its inevitability, because Zhang Jiashi believes that with his experience in later generations, the development of famous masters is more conducive to the development of a sound system to assist the law.

After all, in many ways, celebrities are the corresponding foundation for future generations of prosecutors and lawyers.

Of course, Zhang Jiashi himself knows very well that if he wants to do this, it will take time to verify......

(To be continued.) )

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