Mencius really disagreed with Zhuang Zhou's theory of homogeneous things, thinking that it was useless.

Although Zhuang Zhou felt that everyone was the same, the world was the same, but he couldn't give any examples and deductions. Even the Mo family and love need to say that everyone is God's property, so God doesn't want humans to fight. However, Zhuang Zhou's theory of Qi Wu does not have this kind of premise derivation at all, and only tells everyone to draw conclusions about Qi Wu.

In fact, Confucius also directly informed the conclusion, there was no deduction, just to teach everyone benevolence. But now that the times have changed, it is not the Spring and Autumn Period that is the Warring States Period, and Confucian scholars must answer why benevolence is and where is the foundation of benevolence.

In the time of Confucius, no one asked him that. However, someone in the Warring States asked Confucianism this, and Mencius replied that 'compassion is 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', to find a basis for benevolence, righteousness, propriety and wisdom, these four ends are what everyone has, that is, the so-called theory of sexual goodness.

And what is the basis of the theory of homogeneity? Zhuang Zhou couldn't answer, he could only say that everyone has a 'heart', so what he sees is only the appearance of things, not the essence of things. However, the intention cannot be used as the basis for all things, and it can only show that the human race is flawed. The theory of all things itself is only imagined by Zhuang Zhou with keen intuition, telling everyone that they should do this, but don't ask what the basis is, Zhuang Zhou can't answer, and if you are long, you can only say that it is the opposite of Chengxin.

So in the end, there was Taoism, and religion is not to ask whether you understand it or not, just ask whether you believe it or not.

However, when Mencius criticized Zhuang Zhou's proposition as a flower in the moon mirror in the water, Yun Yao insisted that although the theory of all things cannot be implemented in individuals or society, it can be implemented in thought, proposition, and Mencius's 'Faxian King'.

It can be described as amazing, Mencius thought that Yun Yao was just a clever lobbyist, but he didn't expect that as soon as he opened his mouth, he would integrate the two extreme propositions of Confucianism and Confucianism, which was simply bold. Mencius was sure that even the students of the Jixia School Palace did not have such a big tone as Yun Yao, and as soon as he opened his mouth, he said that the first king of the law was 'the appearance of the law, but not the essence of the law'. If his students were here, they would definitely be able to spitt Yun Yao to death.

Meng Ke frowned and looked at Yun Yao, his eyes full of disapproval. "You say that the first king is a snake to add to the foot? I would like to ask you if the first king was benevolent, is it recorded in the history books? ”

"Indeed, it is written." Naturally, the history books record many examples of benevolent government.

At that time, Confucius added a lot of personal subjective opinions to the "Spring and Autumn Period", using derogatory terms for historical events that he did not agree with, and positive terms for events that he agreed with, expressing Confucius's attitude towards historical events through the distinction between praise and disapproval. In this way, on the one hand, you can protect yourself, and on the other hand, you can also let future generations know the attitude of Confucius.

It is also because of Confucius's subtle words, so the explanations of "Spring and Autumn" alone include "The Legend of the Ram", "The Biography of Gu Liang" and "Left Turn", and the interpretations of the three "Spring and Autumn" have different tendencies, some specifically excavate the meaning of Confucius's micro-words, some pay attention to supplementing historical materials, and some are simply translations that fit the times.

Through subtle words, Confucius integrated moral concepts into the Spring and Autumn Period, and it was clear what he supported and opposed.

Meng Ke saw that Yun Yao did not deny the history books, so he said: "Since you know that there is a record of benevolent government in the history books, you should know that the benevolence of the sages is the reason for the peace of the world, so what's wrong with letting everyone be the first king?" ”

"In terms of attitude towards history, I agree with Legalism, believing that national politics should be adapted to local conditions and time conditions, and cannot blindly follow the past." Yun Yao said slowly: "There is indeed a benevolent government in history, but it also clearly points out the difference between ancient and modern. I'm afraid not. But now there are seven countries of ten thousand times, and there are many countries of one thousand times, with such huge changes, how can we still follow the past? ”

"If the sages can be resurrected, they will definitely be able to manage the kingdom of all vehicles." Meng Ke said very firmly: "As soon as the sage comes out, the world will follow." At that time, all the treacherous villains in the world will be eliminated, and the kingdom of all vehicles will also come to accept the rule of the sages. ”

"This is a bit wishful thinking, isn't it enough to be as virtuous as a master? I haven't seen the Seven Kingdoms recognize you as the Son of Heaven. Yun Yao felt that Mencius's view was too naïve.

Meng Ke glared at the other party, but fortunately, he was self-contained, so he didn't scold people directly. He just said: "Don't dare to be, contemptible people don't dare to compare with the ancient sages." ”

"Don't laugh at it." Yun Yao straightened her face and began to flicker seriously, she said: "I heard that the master has been to the Wei country, and when the king of Great Wei saw the master, he opened his mouth to ask how to strengthen the country, and the master turned around and left, thinking that the king of Wei did not ask Ren first, but asked Li first, he is not a good king, but there is such a thing?" ”

Mencius nodded and admitted that he was also young and vigorous back then, and he didn't give the king a good look at it at all, and he turned around and left when he was not satisfied, and he didn't bird them at all.

"Let me ask the master again, is benevolence and government to support the people, teach the people, and let the people live and work in peace and contentment?"

"That's right, the benevolent are invincible." Mencius nodded and said.

"Isn't it beneficial to raise the people, teach the people, and live and work in peace and contentment?" Yun Yao said: "This is also a courtesy, and it is actually beneficial for the master to let the monarch practice benevolent government." If we look at history with the theory of all things, we can find that the benevolent and righteous monarchs all distribute profits to the world, so everyone in the world feels that the monarch's land is too little and the property is too small, because the virtuous monarch will eventually distribute his things to others, and the world is naturally peaceful. And now there is no monarch in the world who is willing to share the profits with everyone, and even if there is, he is generous to others, and he has robbed them from other countries to share the profits together. "The theory of homogeneity tells us to look at the essence of a problem, not at the appearance. The appearance is that the monarch is benevolent, the people love him, and the monarch and the people are harmonious, but the essence is that the benevolent monarch distributes benefits to everyone, not just talking about benevolence and not profit. ”

Meng Ke took the case and glared angrily at Yun Yao, Yun Yao said this, where did he put benevolence and righteousness? These theories are simply foul language, and they are simply words about the destruction of the country in troubled times.

Yun Yao pressed her hands, hoping that the other party would be calm for a while, and continued: "Master Meng, don't be excited, I didn't say that benevolence and righteousness are bad. Benevolence and righteousness are naturally good, but they can only be used when the king divides the profits, and when everyone is happy, but not when the king robs the benefits, and the robbery of benefits still depends on the name of the punishment. For righteousness can only distribute profits, but not create profits. Now the problem of the seven countries is not a question of profit-sharing, but a question of profit-making, and there are so many benefits, but there are more and more people in the country who want to share profits, so the seven countries need to find a new way to make profits. What the Legalists proposed is to change the law to become strong, and the ideas of Li Kui, Bai Gui, and Wei Ying are actually similar, first make money, then strengthen the army, and finally expand. Because Legalism was able to make profits, kings preferred to reuse Legalism rather than Confucianism. This is the conclusion that Qi Wu has come to by looking at history, Qi Ren Li, in order to see the essence, Li is a resource, and Ren is the way of distribution. ”

Yun Yao said that if we look at history in the way of the theory of all things, we can see where the problem lies, and the bamboo slips of history are full of interests and distribution, and no one can avoid it. The reason why Confucianism is not reused is also very simple, Confucianism cannot make profits, and can only be redistributed on the basis of the original interests, so who wants to? The monarch and the aristocracy were not willing to share the profits with the people at all, and their attitude towards Confucianism was naturally high-minded, but absolutely not.

After all, Confucianism is benevolent government, that is, it is better to be happy alone than to be happy with everyone, that is, to bleed the king, and it is only bloodletting without blood, which king of the Warring States can be so tossed by Confucianism. It was only when there was great unification in the future that Confucianism was officially enabled when a universal distribution method was needed.