It can be seen that Zhuang Zhou still respects Mencius, his predecessor. Both of them are cynical people and they can't stand this chaotic Warring States Period. However, their ideas are completely different. Mencius changed society, while Zhuang Zhou wanted to change people.

Therefore, Zhuang Zhou's theory of equiting things is unique and makes a lot of sense. Unfortunately, this is a subtraction, while human society is addition, which is a completely different concept.

As long as a person is born, it is one, not zero. It is the same as everything, and only zero can achieve it. It is not a state that ordinary people can reach. It makes sense and cannot be implemented.

Therefore, Mencius may praise Zhuang Zhou's words, but he will never accept or agree with them. Because the claim of saving the people from water and fire should still be based on addition, which is the addition of countless people and people.

Zhuang Zhou was very excited and thought that Mencius must agree with his theory of equality, but he was too tired to leave, so he invited Mencius to come.

When Mencius heard Zhuang Zhou write the Qiwu Theory and asked him to come and taste it, he was naturally very happy. He still admired this young man from the Song Dynasty.

So Mencius came to the door soon, and Yunyao prepared to entertain guests, preparing mats, tables, mats, and a complete set of ritual vessels, which were arranged completely according to the Confucian etiquette system, and it was definitely a good idea.

When Mengzi came to the door, he was very satisfied. He thought that the family was very good, and he was very considerate in hospitality and strictly abide by etiquette. At the same time, he was also a little surprised. How could such a family raise a person like Zhuang Zhou who was not particular about the details? When Zhuang Zhou came to his house to visit, he would throw the etiquette behind him whenever he was excited and completely forgot that he was a guest.

After greeting Mencius, Zhuang Zhou immediately sent his own bamboo slips of "Qiwu Lun" and even gave up the greetings. Seeing that the other party was so excited, Mencius immediately praised the Jian and did not dare to neglect it.

It is indeed a wild and unrestrained style, and the idea of ​​Qiwu in the article is indeed a strange flower, which makes people shine. The whole reading experience is very refreshing. After reading it carefully, I found that this Qiwuwu theory is the correct nonsense and cannot be realized at all. I have a rich imagination, but practicality is basically equal to nothing.

Zhuang Zhou stared at Mencius with wide eyes, but did not see Mencius's expression of praise. Not only did he not appreciate it, but he was very heavy. Is it because he didn't understand it or did he write it well? He became worried about gains and losses for a while, which shows that Zhuang Zhou was influenced by Mencius's personality charm.

Yun Yao also looked at Mencius's serious expression, and could not think of it. For ordinary people, Zhuangzi's masterpieces have no effect and cannot truly improve society.

Mencius's proposition of benevolent politics has been put aside because it is too beautiful, and Zhuang Zhou's theory of equitable things is even more beautiful and it is even more impossible to change the situation in the Warring States Period.

Even mahjong must be played with benevolence, righteousness and morality, and the spirit of game. When writing books and biography, you must also serve the country and the people. Obviously, correct nonsense should not be written.

"The text is very good, but the content is messy." Mencius criticized very seriously: "You are talented, but you don't know how to implement your talents. Many of your thoughts are like flowers in the mirror in the water. Beautiful is beautiful, but it is not good for the country and the people. You should learn more about the articles of sages, think more about the country, and consider more about pacifying the world and establishing the country."

Zhuang Zhou obviously did not expect that his hard-working masterpiece would get such an evaluation. He immediately became unhappy: "Why is it a mess? If everyone does what I said, then they will find that the so-called right and wrong are not important at all. It is just that everyone's intentions. As long as they are all things and everyone let go of their intentions, they will naturally not have to fight."

"If you can do it, it will naturally be like this. But the human race in the world cannot reach the realm of equal things at all, just like fishing for the moon in the water will eventually become an empty space." Mencius said very directly: "You wrote a beautiful fantasy, but since the Three Sovereigns and Five Emperors, there is no trace of equal things at all, and there will be no future. Therefore, equal things are just beautiful fantasies, which are more unrealistic than the Mohist love, and more deviant than Zhu Yangguiji."

Zhuang Zhou blushed, obviously not convinced, but he didn't know how to refute it for a while. After all, the theory of Qiwu has no practice, and it is difficult to logically infer a reasonable process.

Theory of Qiwu is just Zhuangzi's intuition and is his further understanding of Taoist theory.

Confucianism opens its words in the era of the previous kings, the laws of ancestors, how good Yao, Shun and Yu are, how bad they are now, at least they can give examples of benevolent politics.

But Zhuang Zhou's theory of Qiwu is full of fables, which sounds very reasonable, but cannot be done. Because in Zhuang Zhou's fables, those who have aspirations are mortals, and those who have no intentions are gods, which shows the problem. Even Zhuang Zhou himself does not know which mortal is not.

Who did not have the intention of the Three Emperors and Five Emperors, Yao, Shun and Yu, Tang Wen of Shang, Duke of Wu, Duke of Zhou, Duke of Jiang, Duke of Guan Zhong, and Confucius and Mozi?

So Mencius criticized it correctly. Zhuang Zhou's unity of all things makes sense, but it cannot be done. Even Zhuang Zhou himself could not tell which mortal could unity of all things, let alone in the Warring States Period, an era full of intrigue and treacherous conspiracy. There would be no unscheming person in the Warring States Period.

Zhuang Zhou was unable to give examples, so he was speechless.

Criticizing Zhuang Zhou is not as good as the Mohist and Zhu Yang is a very harsh criticism. In Mencius's view, the best proposition is Confucian benevolence and righteousness. Although the Mohist and Zhu Yang are popular among the people, they are not unreliable. Zhuang Zhou's theory of Qiwu is even more unreliable than that of the Mohist and Zhu Yang, that is really not the case.

Yun Yao said that for those who practice immortality, the theory of the Universal Things can be regarded as a treasure book, no worse than the "Tao Te Ching".

"We can't say that. The theory of equilibrium really points out the key, and it is also very important for Confucianism. Confucianism advocates that if we want to go further, we must equilibrium." Yunyao, who pretended to be Zhu Yun, finally spoke.

Meng Ke couldn't help but look at Yun Yao, knowing that this man had invented the Mo card, taught the Three Wilds, and reversed the dilemma twice while hunting. He was a very powerful Youth. He wanted to hear the noble opinions of the scholar of Lu, and said politely: "Let's listen."

Yunyao said: "I know that Master Meng proposed the law of the previous king, and you must have realized that Confucius' self-restraint and regaining rituals has limitations. Regaining rituals can only demand yourself, and regaining rituals cannot keep up with the times. Therefore, Confucianism lacks standards to regulate others, so you proposed the law of the previous king, using the behavior of the sages as a standard, not only can you demand yourself, but also others."

Mencius nodded and had to admit that the other party knew his own opinions very well. Zhu Yun was the first to summarize the Fa's former kings so simply and clearly.

"If all human races abide by one standard of behavior, then the world will be peaceful, and this is the purpose of the Dharma King. However, it is obviously not true, but if you understand the theory of Qiwu, you will understand why it cannot be done. Because when we were Dharma Kings, we only saw the superficial phenomena of the behavior of the previous kings, and we cannot see the essence of the behavior of the previous kings, which will lead to the painting of tigers that cannot become a dog like a dog. If we cannot be with ourselves and the previous kings, it is useless to simply imitate the appearance. Therefore, although all things cannot be a proposition that benefits the country and the people, it can be a method and way for the development and improvement of thoughts and propositions." Yun Yao said that the theory of Qiwu cannot be implemented on individuals, but can be implemented on thoughts and counter-imitations with virtuality.
Chapter completed!