It is important to argue whether the rich businessman is guilty.

It doesn't matter whether the rich businessman is guilty or not.

The most important thing is that the law has been formulated, and what is discussed is nothing more than the scope of application of "only harm is not guilty".

What Wei Rang heard was not the long-term discussion of the lawyer. What he heard was that most of the people present agreed with the Mohist arguments about law, righteousness, nature, and the Tianzhi, including the lawyer's arguments made on the basis of recognizing the Mohist morality.

This is very important.

Wei Rang felt that this was like the geometry he learned. On the basis of identifying some theorems, constantly deducing new content may lead to wrong results, but those cornerstones are unshakable.

Many days ago, Wei Rang received a secret order to "take advantage of the situation" and find ways to quickly stabilize the affairs of Fei Guo.

He didn't know that the Mo family had completed various external prevention and interference preparations, and now everything was ready, so he was waiting for an opportunity.

The previous waiting was just because the situation in Zhao, Chu and Zhongshan had not been completely settled. Now, everything is different.

As a Mo, Wei Rang faithfully implemented the organization's secret orders even if he did not understand the general trend of the world.

Taking advantage of today's incident, Weirang made a suggestion to swear to be loyal to the law - everything before the statute can be considered as a past refusal, but now that the statute has been issued, the nobles need to come to the capital to pay a visit to the new king, swear to recognize the law and recognize the newly formed government.

What was not blamed in the past was just some of the aristocrats' actions that violated the new law.

But what is beyond the past is to dig out the foundation of the nobles: admitting the new law means recognizing the abandonment of fiefdom, dividing the land to the people, giving up feudal power, and no longer using the people on the fief to fulfill their feudal labor obligations.

These guards were convinced that they were absolutely unacceptable to the nobles.

This is a strategy to remove the firewood from the bottom of the pot. If the economic foundation of the nobles is destroyed, then everything the nobles have is gone. On the other hand, they rely on moral etiquette to restrain the nobles, but the economic foundation is still the system of labor and labor in fiefdoms, so no matter how many moral constraints are, they are useless.

This has been proved by the troubled times of the Spring and Autumn Period. Killing a monarch is like a child's play, and morality and aristocratic spirit do not fill the Spring and Autumn Period with righteousness.

The Mohist school needs to change the rules, so the relationship between the central and local governments must also be changed.

The monarch in the past was just the spokesperson of aristocrats. The nobles had a noble fiefdom, each guarding their own families and doing their own politics.

Perhaps within the same country, this fiefdom is subject to eleven taxes, and that one is subject to twelve taxes.

The feudal obligations that the nobles have to perform to the king are basically only military obligations, and the rest are fiefdom autonomy.

This is also the fact that these people are still discussing that the decree is only applicable to the capital of Feiguo or within the country.

From this point of view alone, the reform of Fei State this time was still in line with the mainstream of the princes in the world. At the beginning of the Warring States Period, the reforms of various countries actually had a main line: the dispute over centralization and the decentralization of power of the nobles.

In Wei Rang's words, the first person to stand up and support was Zheyangzi.

While Zhe Yangzi praised him loudly, he naturally also had his own selfish intentions.

He killed Fei Jun, took the letter of fame and devoted himself to the magnificent change, and now his status is solid.

People like him must be more radical than others in slogans and actions. Only in this way can they gain enough power.

Now the original armored soldiers in the palace were headed by him. If they could go to war with the nobles in the future, their prestige, power and power would gradually increase.

The interests of the fiefdom were given in exchange for a gamble about status.

And his position naturally did not want to become a "sage" in the small capital of Feiguo, but wanted to become a wise man in the entire Feiguo.

However, Wei Rang's words immediately received opposition from some people.

The nobles who had fiefs elsewhere in Fei State also sent scholars to the capital. The scholar was listening to Wei Rang's words and sneered after Zheyangzi shouted loudly.

He stood up to tidy up his clothes, walked around and walked before everyone, and asked Yu Weireng: "After you said, we should gather the righteousness of everyone and make the law."

"It takes six hundred miles to reach the capital, but only a hundred miles. Isn't it ridiculous for a person with a hundred miles to formulate a method of six hundred miles?"

"A noble doctor, isn't it Fei people? Isn't the five hundred miles of land except for the capital a hundred miles of the land, isn't it the land of Fei?"

"No representation, no law!"

"If people outside the capital do not participate in the law making, why should your law be applicable to hundreds of miles away?"

"So, please let the wise men outside the capital participate in this lawmaking process. Otherwise, your law will only apply to the capital, not outside the capital."

This is a bottom line for the nobles to delay time. After Gongziluan took office, the nobles proposed a bottom line, given that many noble ministers were trapped in the capital and could not escape, so they proposed a bottom line: to allow the rest of the fiefdoms to elect wise men to participate in this law.

Even though the people in the capital were in chaos, they were not fools, and they also raised their own bottom line.

The wise men in this side of the capital believe that it is OK to select wise men outside the capital to participate in the law, but they need to be elected after dividing the land. Moreover, it is based on the Mohist belief that "everyone is the minister of the Emperor of Heaven is equal to everyone", and a certain number of wise men are selected according to the population ratio.

The nobles outside the capital insisted that the matter of dividing land is a law, and if it is applied to the entire territory of Fei, not the capital, then it must be discussed by the wise men on the entire land of Fei. If you say that all righteousness is the law, then the people on the rest of the land have not participated in the formulation of this decree, so your decree to dividing land is illegal and cannot be applied to the land outside the capital.

Therefore, the nobles insisted on this, and they must first allocate the number of wise men according to the size of the land, and then select wise men, and then set laws to decide whether to grant land to the people.

It is true that there is no representation and no law.

This difference seems to involve only "debate", but in fact it involves the success or failure of Feiguo.

If the land is divided first and then the wise men will be selected, then the nobles will definitely lose the election. The wise men selected must be those who are close friends of the Mohist family who organize the land division, or those scholars who are interested in benefiting the world.

If the quota is allocated according to the land area, and the wise are selected first and then the laws are determined, then the quota outside the capital will inevitably be controlled by the nobles. In the end, with the advantage of the land area and quantity, the nobles will inevitably be able to reject the laws that grant land to the people.

The nobles did not oppose equality. They only opposed absolute equality, but they never opposed everyone equality above themselves.

The nobles did not oppose communist politics. The rebellion of the Zhaogong of the Song State and the seven Muslims of the Zheng State were actually all fighting between the nobles and the centralized power demanding the distribution of power.

What they opposed was only based on the common policy that everyone is a minister of the Emperor of Heaven.

It is also a republic, aristocratic republic, and a republic, which is completely different.

This scholar was introduced by the nobles to be an envoy, and he argued with the wise men of the capital of Feiguo, which was actually buying time.

On the one hand, the nobles hoped that the capital would agree to their opinions and select wise men according to the land allocation quota. In fact, they didn't like this at all, but they could block the mouths of the capital.

On the other hand, we also used this time to accumulate strength and colluded with powerful countries to prepare for a counterattack.

After the scholar proposed such an unreasonable decree, he sneered at Zhe Yangzi with his head held high and said, "The wise men you have chosen are hard to say, but if we talk about virtue, I am afraid that some people have no virtue. Can people without virtue be ruled?"

"There are few people who are filial and respectful to offend superiors, but they like to offend superiors; there are few people who are not good at offend superiors and they like to cause chaos."

"Among the people you elect, there are those who kill the king. Such a person's virtue can even kill the king. Can't he kill you? How can you think that a person can benefit the people without virtue?"

"If you commit rebellion against the emperor, you will be unfilial and kind; if you are unfilial, you will have no virtue. Do you still expect them to love the people of the world if you don't even love your parents, brothers, and monarchs?"

He did not mention Zheyangzi in a word, but every sentence was scolding Zheyangzi.

However, since Zheyangzi made the decision that day, his heart was as firm as iron and his will was as stone. He would never give up until he achieved his goal. He would kill him whenever he slept with him for many years. How could he care about such insults?

If you still have a shame to seek wealth and fame, it will be really difficult to achieve great things.

Upon hearing this, Zhe Yangzi burst into laughter and said, "It seems that the world should be destroyed!"

"King Wen is the Marquis of Xibo, and his king is Zhou and rebelled, and he is unvirtuous!"

"Wei, Zhao, and Han Hou were ministers of Jin, and they divided Jin and established themselves, and they were unvirtuous!"

"Tian is a minister of Qi, and replaces him, a person with no virtue!"

"Lu Bo Yu killed Duke Yi and became Duke Xiao himself, a person with no virtue!"

"Ji Sunyou was a minister of Lu, and he had sacrifices for money, and he was a person without virtue!"

"Qin Jun was expelled to usurp the throne, a person with no virtue!"

"The King of Chu was suspected of killing his father, and his brother turned against him, but he did not learn from Taibo's throne and fled to Wu, and he was unvirtuous!"

"Donald Hui of Yan was expelled and the people of the country established Duke Dao. This is a rebellion, a person with no virtue!"

"Bi Ling, a Shu Kingdom, digs Wushan and destroys Du Yu for his merits, is a person with no virtue!"

"The princes in the world have never heard of things that are not virtuous, but I am the Korean of Jizi."

"In your words, this literary orthodox and the virtues of the Xia are not in the Central Plains, but in Korea?"

"What is the reason why all the Xia people are monarchs with no virtue or monarchs with no virtue? "

The scholar was furious and said, "Who are you? You said that King Wen has no virtue? The world is suffering from the violence of King Zhou of Shang, King Wen sets his ambitions, and King Wu raises troops to save the world. How can he have no virtue?"

Zhe Yangzi asked back: "The tyrant harmed the people of Feiguo. If I assassinate and kill him, what is the difference between King Wu and the attack on Zhou? I have the courage of a gentleman. If you ask around, isn't this the reason?"

Zheyangzi shouted loudly, and the people around him shouted: "Zheyangzi is a true gentleman's courage!"

The scholar could not resist the noise of the crowd. Zheyangzi burst into laughter, and booed around him gradually. The scholar said angrily: "Even if you are right, if there is no virtue today, is there no virtue in the world? Even if you have no virtue in the world, is it the reason why you have no virtue?"

Zhe Yangzi was about to refute, but Wei Rang stood up and asked, "What is virtue?"

This is asking, why virtue is virtue, or why virtue is the applicable norm for the world? Who stipulates it?

The scholar replied: "De is determined by heaven. People are born in heaven, and there is virtue in the world. This is the highest, virtue is virtue, and there is no reason. How can the sun be the sun? Why does the moon be the moon? How can people change an eternal thing?"

Wei Rang laughed and said, "As you said, virtue is a thing that is determined by heaven. So because it is determined by heaven, everyone must abide by it?"
Chapter completed!