Yun Yao said that if we want to use the theory of all things and let go of our hearts to look at history, we will find that history is full of interest acquisition and benefit distribution. Therefore, even if some events in the history books can be embellished or even falsified, there is no mistake in the history books for the systematic record of the society at that time, and the history books can tell future generations how the ruling class solved the problem of resources and distribution in the environment at that time, how to open up sources and reduce expenditures, and how to fight with each other.

Mencius was very angry when he heard this, but this was the first time that someone pointed out the fundamental difference between Confucianism and Legalism, that is, Confucianism divides profits, and Legalism makes profits.

"Master, you have to let go of your mind, which is also good for the development of Confucianism. If you keep refusing to face the benefits directly, you will not be able to see the truth of history, and you will not be able to learn the essence of the benevolent government of the sages. Yun Yao said, in fact, there are still many harsh words that she hasn't said yet.

Yun Yao didn't tell Mencius that the reason why the sages of the Three Emperors and the Five Emperors, and King Wen of Shang Tang were benevolent was because they gave everyone all the benefits they had robbed.

Needless to say, the three emperors and five emperors were all over the wilderness when human beings were pioneering the wilderness, and there were opportunities everywhere.

When it came to Shang Tang, it was the Xia Dynasty that was robbed. King Wen of Zhou and King Wu of Zhou robbed the Shang Dynasty, they were both the founding kings, and they all shared the benefits they had robbed, which was naturally atmospheric.

When it came to the Warring States, the expansion of various countries was basically to the limit, and there was no room for south, north, west and east, so what the princes and kings wanted to share next was their own interests, but they would definitely not be happy to share a little less.

This is also why it is easy to fight the world and difficult to defend the world, because when you fight the world, you will make great progress, and you will have one more point of profit when you play a territory. But when it is time to defend the world, the territory has been down, and no one is willing to take less if they want to start rewarding meritorious deeds and starting a struggle for interests. If someone feels that they are missing, then pull up the troops and continue to fight.

When guarding the world, the monarch will show benevolence and righteousness, and if everyone does not object, then it will be considered a good division. If you feel dissatisfied, you must say that the monarch is competing with the people for the benefit of the people, and it is unkind, and also avoid rebellion, and continue to negotiate and compromise within the framework of benevolence and righteousness.

These words can be said to be red fruits, and benevolence, righteousness and morality are completely a fig leaf for profit-sharing. Saying it would definitely make Meng Ke angry, so Yun Yao didn't say it.

Mencius heard that Yun Yao wanted to let go of his own heart, and suddenly found that the theory of all things was really useful. However, if we really look at history from another angle, if the benevolence and righteousness of the monarch are really all based on the distribution of profits, then what is the moral significance of benevolence and righteousness?

"Okay, I'll let go of my heart. Then tell me, if according to what you say, isn't it true that even the sages do not talk about benevolence and righteousness, but only about profit, then what is the use of benevolence, righteousness, courtesy, wisdom, filial piety, and honesty? Meng Ke asked with a grim face.

Yun Yao was really afraid that Meng Ke would not agree with each other and draw his sword to face him, but seeing that he was very calm, his heart calmed down, so he said: "The state of Chu calls the jade that has not been carved Pu, and the food of the Song country is dried rats and is also called flutter, although it is homophonic in Yayan, but it is completely two things. The customs of the two countries are very different, and the various utensils are completely different, but the people of Chu and Song can eat and drink together, which is the credit of benevolence, righteousness and morality. "It's like so many people in the small courtyard now, from different countries such as Zou, Song, Lu, Yue, and Wei, but they can chat together because we all believe in benevolence, righteousness and morality. I know that Master Mengzi, you are a benevolent and righteous person, and you will not worry about my family property. Master, you know that Zhuang Zhou is a benevolent and righteous person, and he will not worry about your life, and we are all benevolent and righteous people, so we will not meet each other. And because the Master is a guest and I am the master, then we should observe the etiquette of the master and the guest, and I know that you are a good guest, Master, and you know that I am a good master, and these are the merits of benevolence and righteousness. ”

Although benevolence and righteousness only distribute profits, they do not create profits. But after the division, everyone must talk about benevolence, righteousness and morality, which is a social contract, and everyone must abide by it. By abiding by benevolence, righteousness, and morality, we can ensure that our own interests are safe. Therefore, when someone begins to emphasize benevolence and righteousness, and suddenly says that they want to be reasonable, the other party does not really want to promote benevolence and righteousness, nor does it really want to be reasonable, but ensures that their own interests will not be damaged by reaffirming benevolence and righteousness. Because if everyone is benevolent and reasonable, then they should abide by the current distribution, and they should not cross the line, and they will naturally be well.

Mencius couldn't help but nod after hearing this, these words are not bad. But isn't it, if you don't talk about righteousness, people can't get together. But after figuring out this truth, he couldn't help but say: "That Legalist doesn't pay attention to benevolence, righteousness and morality, and because of profit, all countries flock to it, but I'm afraid it won't last long." Mencius's intuition told him that the weakness of the Legalists had emerged, but he couldn't catch it for a while.

"This is true, because the law of the Legalists cannot be exhaustive, the law has limitations, and there are costs to law enforcement, and law enforcement is too strict and too loose can make people dissatisfied. However, benevolence, righteousness and morality are different, there are no clear regulations, and everyone will not be forced to abide by them, but often everyone will consciously abide by them. Therefore, the Legalist method is only a technology, which needs to be replaced according to local conditions and time conditions, while Confucian benevolence and righteousness can be developed for a long time. To put it simply, although the law protects everyone's interests, on the other hand, it will also harm interests. But benevolence and righteousness are much simpler, very flexible, can be double-standard, and can be used to protect their own interests to the greatest extent.

The Fa is a clear boundary, and if you cross it, don't blame the Fa for not being merciful, so no one who is stopped by the Fa will like the Fa and will oppose the Fa. Therefore, in the future, the Qin Law was opposed by the people of the Six Kingdoms, because in their opinion, the Qin Law did not protect themselves, but hurt themselves. This is the defect of Legalism, Legalism can make profits, but it is difficult for everyone to accept it after the peace. So bad people can accept righteousness, but they will never accept the law.

Benevolence and righteousness are very vague and elastic, and they can jump sideways in it repeatedly, and they can be used to protect themselves or use moral weapons to attack others, who doesn't like it. It is precisely because everyone likes it that men, women and children, good and evil, can sit together and talk about benevolence and righteousness, and compromise on the basis of benevolence and righteousness, and compromise is a symbol of civilization, and uncompromise is extreme.

Mencius was in a complicated mood and didn't know what to say.

And Zhuang Zhou was even more impressed by Yun Yao, but he didn't expect that the other party had already learned and applied his theory of all things, and he actually let go of his heart, talking about both profit and righteousness, which can be described as flexible and changeable. However, thinking that Yun Yao himself is a Mo family, and he is known for his tolerance and love, he is also relieved.

"It seems that my theory of homogeneity is still very useful."

"Nature is useful, although it cannot be implemented in the management of society, but it is very useful for academic research, scholars must not have a heart, should be asked by classmates, not just look at one aspect."

Zhuang Zhou laughed and said: "This is also useless, useless in governing the country and security, but it can come in handy in unexpected places." "The useless use is also one of Zhuang Zhou's thoughts.

Yun Yao didn't nod his head, it's true, the theory of things is not a word of governance, but if it is used to guide ideology or guide learning, it does have the role of outlining and opening up ideas.

This dialogue had the greatest impact on Mencius, because he had to face the fact that Confucianism had the shortcomings of Confucianism and really could not make profits. However, Confucianism has its own advantages, that is, it can tolerate more people, while the disadvantage of Legalism is that it is not recognized by everyone.

"It seems that I am too heavy-minded." Mencius finally admitted that one can find that society is far more complex than imagined by letting go of one's mind, and that one can see the essence by letting go of one's mind. Benevolence and righteousness are not so beautiful, and interests are not so ugly, benevolence and interests are all the basis of social operation, and both are indispensable. Interests are the foundation of survival, and benevolence and righteousness are the foundation of civilization.