Meng Sheng, who was kneeling beside him, heard Wei Rang say this, and his mouth was already filled with a smile. He was good at eloquently speaking, and now the Mo family is the leader.

He smiled on his face and said to himself: "This person has been in the vassal of retreat!"

I don’t know how many times such debates have been held within the Mohist school. Meng Sheng listened to Mozi, Fifty-four, Shi and others for more than ten years, but after listening to the beginning, he had already guessed the end.

As expected, Wei Rang laughed a few times. When the scholar didn't know why, he suddenly said: "In this way, dividing the land to give the people, the great benefits of the people, and the great benefits of the people, is the principle of natural human beings, and this is the will of heaven. Then, such a principle must be implemented without the consent of others. Is there anything wrong?"

When the scholar heard this, he knew that he was trapped and blushed, "You said that it is the will of heaven? You said that it is nature? Why?"

Wei Rang smiled and said slowly in a victorious posture: "How can this be what we said? This is derived from all things in nature, people born in heaven and earth. Do I need me to tell you how it was derived?"

The scholar also knew that these theories were closely related, and at least for now, they could not be refuted.

But he understood that he could not admit defeat at this time and shouted: "The fallacies may not be true. We do not recognize your righteousness! Your reason!"

"We also say that there are differences between noble and humble people in the world, princes have a country, and doctors have families. This is the will of heaven. If this is the way of heaven, your inference will be all wrong."

Wei Rang laughed, walked to everyone, stretched out his hands and slowly raised it at everyone, and asked, "Ministry! Do you think it is because everyone is the minister and the ministers are equal? ​​Or is it the way of heaven? Is there a difference between noble and humble people? Is it the way of heaven that a doctor has a family?"

Everyone in the audience had neither country nor home, nor family, and were also common people, and were born inferior.

Wei Rang stirred up everyone's emotions, and everyone whispered: "Everyone is a minister of heaven, everyone is equal, this is the way of heaven!"

The scholar sneered in a tide of crying.

When everyone's cry was dissipated, he cursed in his sneer: "You people understand what the way of heaven is? It's just that you believe that such a way of heaven is beneficial to you."

"What you seek is not the way of heaven, but the benefit! What a villain! What a villain! There is no gentleman in thousands of people. This is the way to perish!"

Wei Rang also sneered: "You think there is a difference between high and low, and doctors have families, this is the way of heaven. Are you not for profit?"

"But it's all for profit. You are gentlemen for profit, and we are villains for profit?"

The scholar blushed and cursed: "Little man! Little man! I am for justice! I am for the way of heaven! I am not for profit!"

"I am for the virtues of the Xia Dynasty! If there is no virtue in the world and no nobles and humble in the world, how different is the world from beasts? How different is the world from the barbarians?"

But no one below was willing to listen to his words. Ximen Tu shouted and cursed in the crowd: "Get down, you said it was for virtue and for the Tao, but when you said you wanted to divide your land, you would reveal your tails. You just wanted to profit. If we say today that the way of heaven is different from noble and low, you could squat down and lick my words!"

Aoi also cursed loudly: "Price is righteousness, righteousness is profit! You have your righteousness, and we have our righteousness."

The scholar laughed furiously and retorted: "You said that in ancient times, ten people, ten righteousness, and hundreds of people, why did your righteousness not work in the world? Because your righteousness is wrong, our righteousness is right! Can't this prove that the basis of your righteousness is wrong? Therefore, all the laws of heaven you introduced are wrong."

"History has proved that your righteousness is wrong. People in the world have chosen other righteousness for the noble and the low, and that is the right thing to do!"

Kui yelled loudly: "Fuck! That's just that you won before and we lost! Now, we won, you lose, you have to obey our righteousness!"

More and more people shouted, and some people in the crowd shouted: "If they don't comply, just use muskets and bronze cannons to comply!"

"Get out! You group of sycamos!"

"Don't say that you are doing the righteousness of the Xia Dynasty. The difference between animals and people is also for profit. For profit, we admit that you want to give your Lian a good reputation."

"You are not even as good as camp prostitutes! Camp prostitutes also know that they are camp prostitutes for profit. You have been camp prostitutes yourself, but they say that they are to benefit the people. This is your virtue!"

"Get down!"

"Get back to your fiefdom!"

"So you won, now we want to win back what we should have!"

The Mohist theory of unity of justice and profit is easy to have big problems, that is, what Mozi said in ancient times, ten people and ten people and hundreds of people and hundreds of people and hundreds of people and hundreds of people and hundreds of people and hundreds of people and hundreds of people and hundreds of people and hundreds of people.

To enlarge it to the whole world, this is the meaning of one class having one class, and ten classes having ten classes. The meanings are different, and the principles are different.

The chicken and duck talk, the basis of the inference here is that everyone works equally to create wealth; the basis of the other is that the noble and humble have different fiefs and lands...

Since even the foundation is different, oral debates cannot have results.

Mozi said:

The debater will use the distinction between right and wrong, examine the disciplines of governance and chaos, understand the differences between similarities and differences, observe the principles of name and reality, deal with interests and disadvantages, and resolve suspicions. So, we will copy the nature of all things, and seek the comparison of the words of a large number. We will use the name to express the meaning through words and express the meaning through words. We will use the type to choose and use the type to give. We will use the type to choose. We will use the type to choose the self and not use the other persons, and we will not seek the other persons without oneself.

There must be some foundation for debate on such things.

For example, this animal is called a horse, and then someone points to a fish and says it is a horse, and then says that it can be proved that a horse lives in the water, with gills and fins.

It cannot be said that this person is wrong, but everyone in the world calls what he thinks is a horse fish, so he says it right based on what he defines himself, but people in the world think that what he says is wrong.

Then either you don’t debate with such people, or you force the world to have a synonym for what is a horse and a fish, and then you can debate who is right.

Now this situation has reached a situation where even the basic "righteousness" and "Tao" cannot be recognized by each other, and it will be meaningless to debate with your mouth.

Amid the screams and scoldings, Xu Ruo, who was originally angry, finally breathed a sigh of relief and muttered, "That's right. For profit, it's for profit, why do you still say so nicely? It's for the way of heaven, for etiquette, for virtue, for the world? Isn't it good for everyone to talk about personal profit? Why do you think you are pretending to be righteous? It's not for your little power of sealing the land and feudalism?"

Meng Sheng smiled and shook his head, thinking that the world is so big and the country is so small, it is really a glimpse.

If you are an unparalleled debater in the world, why would such an obvious trap fall into it?

Meng Sheng thought, you shouldn’t talk about virtue, righteousness, and profit today, nor should you say anything like villains seeking profit or gentlemen seeking righteousness.

I also thought that I was just joking that those aristocrats who were corrupt were professional revolutionaries, which was really interesting. If everyone aristocrats respected the virtues of the nobles, everyone abide by the rituals, and everyone abide by the nobles, they were afraid that even if they were not in line with the will of heaven, they would not have the same situation today.

In the chaos, people's emotions became more and more excited, so that after Wei asked such a wise man recognized by the public to wave his hand to signal the people to be quiet, the noise continued for half a quarter of an hour.

When the people were quiet, Wei Rang took out a piece of paper from his arms, ignored the angry scholar beside him, and said to the people: "The people of Feiguo Capital, some of the judgment just now made sense."

"The law is divided into naturalness in human concentration. The law of human concentration must use nature, heavenly will, and heavenly way as rules to measure good and evil, and whether it can be used as a law."

"We have our righteousness, and we stand here together because we believe that we have the same righteousness and the same profit."

"Today, we should settle down our righteousness, nature, ambition, and what the way of heaven look like when we recognize. Only by using this as a constitution can people determine the law of writing, implement it, and benefit people in the world."

"People, we believe that the ignorance, ignorance and contempt of the laws of heaven, the will of heaven and nature, are the only reasons for the great chaos in the world, leading animals and kings, and leading people to eat people, and the people have three troubles, and the sufferings of the nine states."

"Therefore, it is decided that today we will discuss, vote and agree on the principles that the Tao follows nature, given by the Emperor of Heaven, the eternal way of heaven, and the will of heaven can be known."

"So that this principle can constantly remind the people of the world of their rights and obligations; that they can control the law and govern the actions; that they can evaluate the good and evil of the laws of the world; that they can compare the system of the world with this to measure whether it is contrary to it; that the people of the world can make various demands based on simple and indisputable truths in the future; that they can make the people of the world profit and prosperity..."

"First, we should admit that no matter whether people are old or young or noble or humble, they are all ministers of the Emperor of Heaven. From the Emperor of Heaven, everyone is equal."

"Secondly, we should admit that the nature of human beings is born in heaven and earth, and seeking profit and avoiding harm is human nature. Under equality, everyone has the right to live life, everyone has the right to live private property, and everyone has the right to pursue a better life. If the heaven does not want people to live, they will not live but live and die. Because heaven lives and live, the right to live life is the power given to people by the Emperor of Heaven..."

"Third, we should admit that labor creates the wealth of the world. Everything that requires hands or mind, including farming, hundreds of workers, merchants, transportation, exchange, business, smelting, casting, etc., has created the wealth of the world, and this is the only means to obtain wealth that is in line with the will of heaven."

"Fourth, we should admit that in ancient times, the righteousness was different, and everyone pursued profits and led to great chaos in the world. Based on the above three principles, the people of the world gave up part of their power to grant public meaning, and chose the wise man as the emperor, and the second wise man as the prince, or even the minister, and the doctor."

"In other words, it is based on the equality of everyone, to protect the right to live for the majority of people in the world, to ensure that the majority of people in the world can use their labor to make a living, to ensure that the majority of people in the world can use their labor to seek wealth and interests, to ensure that the wealth and private property they have obtained based on the will of heaven are not robbed by others... and so on, the people in the world are established as a country, and the country is thus formed to govern the people, and the country is generated with the consent of the governed person."

"Fifth, we should admit that based on the above four points, the law of a country is an expression of the will of all people in the country. The principle of the law should be used as the rules to measure good and evil. Given the rights granted to the people by the Emperor of Heaven, the law has the right to prohibit acts that endanger the benefits of the people in the world."

"Sixth, we should admit that only the harm is not guilty and the crime of being prohibited is a crime. No one who is not prohibited by the law can be done, and no one who has not required to force people to do it."

"Seventh, we should admit that the protection of everyone's rights, the implementation of the law, the prohibition of harming the world requires a sword of restraint and a sword-holder. This includes the army, officials, etc. These are established for the benefit of the people rather than for the benefit of the people."
Chapter completed!