Mencius did not agree with Zhuang Zhou's theory of Qiwu and believed that it was useless.

Although Zhuang Zhou felt that everyone was in harmony and the world was in harmony, he could not give any examples or deductions. Even the Mohist school loves each other and needs to say that everyone is the property of God, so God does not want humans to fight. However, Zhuang Zhou's theory of the same thing has no such premise deduction at all, but just tells everyone the conclusion of the same thing.

In fact, Confucius also directly informed the conclusion, and had no deduction, but just taught everyone to be kind. But now the times have changed, not the Spring and Autumn Period but the Warring States Period. Confucian scholars must answer why they need be kindness and where is the basis of benevolence.

In Confucius' time, no one asked him this way. However, in the Warring States Period, some people asked Confucian scholars this way. Mencius replied that "the heart of compassion is the beginning of benevolence; the heart of shame and disgust is the beginning of righteousness; the heart of giving is the beginning of etiquette; the heart of right and wrong is the beginning of wisdom". Find a basis for benevolence, righteousness, propriety and wisdom. These four aspects are available to everyone, which is the so-called theory of good nature.

And what is the basis of the theory of the equilibrium? Zhuang Zhou could not answer, he could only say that everyone has a "mind", so what he saw is only the manifestation of things, and did not see the essence of things. But the mind cannot be used as the basis for the equilibrium, which can only show that the human race has flaws. The theory of the equilibrium itself was only imagined by Zhuang Zhou with his keen intuition, telling everyone that he should do this, but don't ask what the basis is. Zhuang Zhou could not answer, and he could only say that it was contrary to the mind.

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

However, when Mencius criticized Zhuang Zhou for his claim as the moon in the water and flowers in the mirror, Yun Yao insisted on speaking out that although the theory of Qiwu cannot be implemented in individuals or in society, it can be implemented in thoughts, propositions, and in Mencius's "Father King".

It was amazing. Mencius thought that Yunyao was just a lobbyist with a clever tongue, but he didn't expect that he would merge the two extreme propositions of Confucianism and Taoism together as soon as he spoke. He was simply bold. Mencius was sure that even the students of Jixia Academy did not have the same tone as Yunyao. As soon as he opened his mouth, he said that the previous king was "the appearance of the law, but the essence was not. If his students were here, they would definitely be able to spit Yunyao to death with one mouthful of spit.

Meng Ke frowned and looked at Yun Yao, his eyes full of disagreement. "You said that the previous king was extravagant? I want to ask you that the previous kings are doing benevolent government. Is there any record in history books?"

"It is indeed recorded." Historical books naturally record many examples of benevolent politics.

Confucius made a subtle statement of great significance in the "Spring and Autumn Annals", adding many personal subjective opinions to "Spring and Autumn Annals", using derogatory words for historical events that he does not agree with, and using positive words for events that he agrees with. Confucius' attitude towards historical events through distinction between praise and criticism. On the one hand, this can protect himself, and on the other hand, it can also let future generations know Confucius' attitude.

Because of Confucius' subtle meaning, the explanations of "Spring and Autumn" alone include "Gongyang Zhuan", "Guliang Zhuan" and "Left Turn". The explanations of the three "Spring and Autumn" all have different tendencies. Some specialize in digging out Confucius' subtle meaning, some focus on supplementing historical materials, and some are simply translations that fit the times.

Through subtle meanings, Confucius incorporated moral concepts into the Spring and Autumn Annals, and it was clear at a glance what he supported and opposed to what he opposed.

Seeing that Yunyao did not deny the history books, Meng Ke said, "Since you know that there are records of benevolent politics in the history books, you should know that the benevolence and virtue of sages is the reason for peace in the world. What's wrong with me asking everyone to do justice to the previous kings?"

"In terms of attitude towards history, I agree with the Legalists, believing that national government should be adapted to local conditions and to the times, and we cannot blindly follow the ancients." Yun Yao said slowly: "There are indeed benevolent politics in history, but it also clearly points out the differences between ancient and modern times. Did the ancient kings in history govern more than ten thousand cheng countries? I'm afraid there are not. But now there are seven countries with ten thousand cheng countries, and there are also many countries with thousands of cheng countries. With such huge changes, how can we still follow the ancients?"

"If a sage can be resurrected, he will definitely be able to manage the country of Wancheng." Meng Ke said with great confidence: "As soon as the sages come out, the world will follow. At that time, the whole world will be eliminated. The country of Wancheng will also come to hear the news and accept the rule of the sages."

"This is a bit wishful thinking. Isn't it enough for Master Virtue? I haven't seen the Seven Kingdoms recognize Master, you are the emperor." Yunyao felt that Mencius's view was too naive.

Meng Ke glared at the other party, but fortunately he was well-educated, so he didn't curse people directly. He just said, "I dare not behave, I dare not compare with the ancient sages."

"Stop joking." Yunyao raised his face and began to seriously fool the pattern. She said, "I heard that the Master had been to Wei State. When the King of Wei saw the Master, he asked how to strengthen the country. The Master turned around and left, thinking that the King of Wei did not ask about benevolence first, but asked about profit first. He was not a good king, but he was in such a matter?"

Mencius nodded and admitted that he was young and energetic back then, and he didn't give the king a good look. He turned around and left without any chance.

"I will ask the Master again if he is kind to the people, teach them, and let them live and work in peace and contentment?"

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

"Isn't it profit to support the people, teach the people, and live and work in peace?" Yunyao said: "This is also a ritual. The Master asked the king to do a benevolent government and is actually profitable. By looking at history with the theory of the equitable things, we can find that the benevolent and righteous kings all share profits to the world, so people in the world think that the monarch has too little land and too little wealth, because the wise king will eventually share his own things to others, and the world will naturally be peaceful. Now the world can no longer find a monarch who is willing to share profits to everyone, even if there is one, it is generous to others. He robbed him from other countries and shared profits together." "The theory of the equitable things tells us that we should look at the essence of the problem, not the appearance. The appearance is the monarch, the love of the people, and the harmony of the monarch and the people, but the essence is that the monarch is a kind monarch who distributes profits to everyone, not just talk about benevolence but not profit."

Meng Ke slapped the table and glared at Yun Yao. Where did Yun Yao say this about the sages of the previous kings and sages? These theories are simply dirty words, just words for the destruction of the country in troubled times.

Yun Yao laid his hand, hoping that the other party would be calm and continued, "Mr. Meng, don't be excited. I didn't say benevolence and righteousness is bad. Benevolence and righteousness are good, but they can only be used when the king distributes profits, and when everyone is full of joy, not when the king snatches profits. Escaping profits still depends on the reputation of punishment. Because benevolence and righteousness can only share profits, but not profits. Now the problem of the seven countries is not the problem of sharing profits, but the problem of creating profits. There are only so many people in the country who want to share profits, so the seven countries need to find new ways to create profits. The Legalists proposed that reforms are made to strengthen. Li Ju, Bai Gui, and Wei Yang's ideas are actually the same, making money first, then strengthening the army, and finally expanding. Because the Legalists can make profits, the kings like to value the Legalists rather than Confucianism. This is the conclusion obtained by looking at the history of things. Only by looking at benevolence and profits can we see the essence clearly. Profits are resources, and benevolence is the distribution method."

Yun Yao said that by looking at history with the theory of the equitable things, you can see the problem. The bamboo slips of history are full of interests and distribution, and no one can avoid it. The reason why Confucianism is not valued is also very simple. Confucianism cannot create profits, but can only redistribute it on the basis of the original interests. Who would like to do it? The monarch and nobles are not willing to share profits with the people at all. Naturally, their attitude towards Confucianism is high, but they are absolutely not used.
Chapter completed!