Ximen Teng knew about all kinds of things, some didn't know about them, some had nothing to do with him, some had some knowledge about them in a vague way, and some were just a slight experience of swallowing dates.

It is hard for him to imagine that there are so many things involved in a "long-term trade".

But he could easily imagine how many conflicts would arise once those people from the Hundred Schools came to Sishang.

This theater...will be used as a venue for debate among hundreds of schools of thought.

In fact, there are not just conflicts between the hundreds of schools, but there are many factions in Si Shang alone.

Just as Ximen Ting was a little disdainful of the nouveau riche in the "long-term trade" trade, she was a little disdainful of the superiority of "noble origin"; the people in the market praised the tiptoe performed in theaters, but Ximen Ting, who was aristocratic, prefers to listen to the concerto symphony of five tones and twelve verses.

Therefore, he did not come today to watch Handan Ji's tiptoe dance, and there was no performance of chime symphony today. He was watching the two dramas tonight.

One is a newly compiled "Romance", and the content of the new compiled is the end of the story. The woman decisively left, and gradually accumulated with a pair of skilled cloth weaving hands, buying a loom and hiring a female worker, and gradually became rich. However, the man had nothing in the end, and took the child to find the woman. At the end of the story, the woman wanted the child, but drove the man away.

Another scene is a comedy called "Women's Representative" or "Women of the Citizen" translated by Solusan when he made friends in Greece after returning from his journey to the west.

Both scenes are women's plays, and most of the people who come to watch tonight are students and young people, which are all propaganda methods.

Ximen Tsu mainly looked at the second act "Women of the Citizens' Congress". Since he wanted to follow Solusan's re-enter the Western Regions and make his life have some value and significance, he thought of first looking at this scene and looking at the strange states and strange political systems in Solusan's abbreviation of Solusan's journey to the West.

It is said that the person who performed the second act was Westerners who came back with Solusan back then, which was also a small gimmick. There were hundreds of Greek, Egyptian, and Persian people on Si, and many of them became Mohist people, and some of them were still teaching Western languages. These people could not do the translation, because the translation first had excellent native language culture, and these burdens could only be placed on Solusan and others who returned from the west and from down-and-out little aristocrats.

As for the first drama called "Ranger", Ximen Tsui was also familiar with it because he triggered a big criticism from Sishang a few years ago.

At that time, he had just stepped down as Xuanyi Department and was no longer in charge of Xuanyi Department. The people from Xuanyi Department created the story "Ranger", but the end of the story was a happy ending: the previous ones were the same as the current version, but in the end, when the man went to find a woman who ran the textile industry and got rich, the woman forgave the man and lived happily together.

At that time, someone was furious after hearing this and wrote an article titled "How to repay kindness with kindness with kindness? Happy is a chronic poisonous weed", which criticized the happy and full of contents such as forgiveness, tolerance, compromise, and unfinished love, which led to a major reshuffle of the newly reorganized Xuanyi Ministry.

Forced the young man who created the ending to publicly criticize and apologize, which triggered the first large-scale discussion among the people of Sishang.

To be honest, after being neglected, beaten, and abandoned by her husband, she became rich and became rich. Her husband came to find her. Should she forgive her? Should she let go of her past grudges and repay her with kindness?

To put it bluntly, the common people, industry and commerce are bitches, and they are despised and exploited by the nobles. When they become stronger and want to send the nobles to coal mine labor reform, the nobles said that you are too cruel to do this, without any kindness and morality, and should you forgive me? Repay evil with kindness?

These are two completely different moral values, which even triggered discussions among Confucian disciples who protested against the various usurpations of the Mohist school in Si at that time.

One side believes that the hometown wish is a thief of virtue. This unconditional compromise is that the hometown wish is a thief of virtue. He must repay grievances with straightforwardness and repay kindness with kindness. Although this play essentially violates the Three Bonds and Five Constant Virtues and the order of husband and wife, it is just a matter of criticism on how to repay grievances with kindness.

The other side believes that a gentleman follows the Tao but not the king. The Tao is different and does not plan with each other. This play is essentially wrong and violates the ethics of the rules. Then it doesn’t matter how the final outcome is. Whether the play changes the ending is all manifestation of the lack of virtue on Si Shang.

This also indirectly led to a large-scale armed fight involving more than 70 Confucian scholars, known as the "Middle Qiu Fighting Incident" in Si Shang Dynasty. They used short swords, bent bows, and daggers to persuade others with truth.

At this time, Confucian scholars held swords in their left hand and scriptures in their right hand. They could control horses from above and read poems from below. To this day, more than 20 people participated in the fight were still in labor reform in the cotton factory.

It also triggered more than 20 of them to be expelled from Confucian scholars on Si, denounced them as heretics, and shouted that they were attacked by heretics, which was a disaster, and called on Confucian scholars from all over the world to be heretics with the twenty Confucian scholars who recognized the new ending.

We call for conservative to fight against usurpation and seek profit through conservative to the common ground. We must use the greatest conservative to maintain the most true summer.

In this chaotic world of disputes among the nations, their claims have led to a very embarrassing situation. In a tragic context, their claims will inevitably be strangled by shameless untold pariahs seeking profits and industrialists seeking centralized power, transgressive, and unbenevolent monarchs of all countries.

After this storm, the ending of the drama changed.

For the Mohist school, there was no storm.

The Mohist school does talk about love in combination. Even if it is not modified, the love in combination in combination in Mohist school has a prerequisite. Moreover, the original Mohist school is much bloody than the current Mohist school - killing one person to benefit the world, and whether to kill it? The answer to the fundamentalist school is that if you are sure to kill this person to benefit the world, you must kill it.

The question of the carriage hitting people, and the left and right ten times has a standard answer. The Mohist school itself is utilitarian and collective, otherwise there would be no distinction between "combination" and "body".

That is, after the correction, these problems gradually faded. When Prince Ding escaped, it would inevitably lead to a civil war in Chu. The Mohist assassination of Prince Ding was rejected, which was also a correction to "killing one person to benefit the world."

Of course, the reason for the right time was the high-sounding concepts of "righteousness" and "benevolence", but in fact, they were hoping that Wei and Chu would go to war, preparing for the development opportunity of Zhao and Wei to turn against Chu and start war against Wei ten years later.

Before that, when the Mo family defended the city, Qin Huali faced similar problems: At that time, Qin Huali helped people defend the city, thinking that it was not an attack, and the fire broke out in the city. Qin Huali knew that the person around him was just going to put out the fire, but violated the law that the fire in the city was not allowed to be rescued casually when defending the city, and immediately led the bow and shot to kill him.

Therefore, this matter is almost one-sided within the Mohist school, but it is not a big deal to be borrowed from someone to the top.

Ximen Ting didn't know some things, but he also did a small investigation. Many things that are considered to be common in Si Shang are actually under the inner layer of the "right to interpret meaning" within the Mohist school. However, under the framework of the Mohist school, such struggles are sometimes difficult for outsiders to see.

Ximen Tsui has also heard of some things. The extremely kind-hearted Qin Huali killed countless people back then. She seemed to be smiling all day long and often went out of the downtown area, and she laughed when she killed Wu Zhu. Even Solusan, the president of their Academy of Liberal Arts, was also a well-known "Oriental Cunning" in the aristocratic circle.

The water of the Mo family was much deeper than he imagined when he was in Yecheng.

Today, he actually didn't really want to watch the first scene. He was a noble family and didn't like the way to get rich. He prefers the feeling of "who will be injustice after ten years of hard work". Moreover, he always felt that food, clothing, housing and transportation were too low-level to satisfy his restless, fanatical and expecting that he was not in his redundant heart.

It was also after some hard work that he was admitted to the Western Language Department. If he did not get into the exam but was sent to a normal school, and after graduation, he was arranged to be a teacher in Huaibei and other places, he might have slipped back to Ye. He recognized the principle that teachers and teachers are also beneficial to the world, but he did not want to be a teacher and teacher for the rest of his life.

Today he mainly came to see the play "Women's Representative" in the second act, which came from the West. It was not for a gimmick, but because he thought that the slave owners and democracy there were also good, and he prefers some there.

Deep down, he did not like the equality of the common peasants, industry and commerce, and even the former servants and slaves.

…………

The things brought by Soluzan to the west are not only cultural, but also many other things.

And those other things are exactly what the Mohist and famous scholars like the most, and are also issues that the two families have been arguing endlessly.

For example, the Mohist school said that "the middle is the same as the long", which defines the concept of the central point.

Famous scholars retorted that if this line is infinitely long and the space is infinitely large, such as the universe, there are midpoints everywhere, so there is no middle, but midpoints everywhere.

The Mohist school immediately corrected the saying: "If you don't have a ruler, there is a limit; if you don't have a ruler, there is infinite", which means that only the line segment has a center, and infinite things do not have a midpoint. Because they are not measurable, there is not a midpoint everywhere, but no midpoint.

Later, the Mohist school said: "If you have thick ones, you can be big." The famous school retorted: "If you have thick ones, you can be a thousand miles away."

Many times the debate between the two sides is about talking about chickens and ducks. The Mohist school said that only by having height can there be volume, and the volume is called large; famous school students said that without height, it can be even a thousand miles away. What you are saying is wrong.

The Mohist school believes that there is nothing that has no thickness in the world, and infinity is not zero, so there is no big without thickness.

Famous experts believe that things that really exist in the world are not thick, so they can be large even without thickness.

This led to the fact that before entering the Mohist school, Mozi had been compiling the definition concept of "Classic", redefined some content, so that when debating, on a unified basis, don't talk about volume, you talk about area; if I talk about absolute height, you talk about relative height, then you can't argue.

The love and desperation of the two famous Mohists in logic, mathematics and physics prompted Mozi to come up with a set of logic and definitions, and also prompted Mozi to study optics.

According to Mozi's idea, in order to prevent the debate from talking to each other, we must define what finite is, what infinite is, what line segment is, what line is, what circle is, what square is, what volume is, and what area is, and then give them special meaning with new words.

After entering the Mohist school, these things were immediately integrated into geometry, which also greatly improved the mathematical logic of the Mohist school on its original basis.

But once logic is studied deeply, new paradoxes are easily arisen. After Solusan returned from the West, the speculative logic of ancient Greece, which is most similar to the famous and Mohist schools, quickly spread among these two schools.

In the end, I found that the two sides were arguing about... in fact, many of them were similar.

But if you use a flying arrow there, you don’t move, and you don’t move here; the definition of a circle on the other side is a plane figure surrounded by a line, and there is a point inside it that is equal to the line segment connected by any point on the line. The definition of a circle here is "one in the same length"...

If you think about it carefully, the four characters in one middle are the same length, and if you expand it, there is one point that is equal to the line segment connected by any point on this line.

The most popular part of this kind of thinking and the new thinking problems brought by Solusan is the order of the Si Shang, especially the Department of Mathematics.

At this time, in the classroom of the Department of Mathematics of Si Shangxiang, Shu Qinghou, who had already turned white in his hair, was telling students similar content.

On the black wooden board, a gypsum pen has a root number two written on it.

Shu Qinghou faced the twenty newly selected students from the first-class sequential mathematics department and said: "Let's assume first that the case where the second number can be written as B of A, the B of A is the minimum value without a common divisor."

"Then, if both sides are squared, you will get two equal to Party A's part of Party B."

"According to the law of nine numbers, we can know that twice the Party A is equal to Party B."

"Then, Party B must be an even number. The square of B is even. It can be seen that B must be an even number, so B can be written as twice as C."

"Then, the square of A is equal to twice the square of C, so I learned that A must be an even number, and A must be an even number."

"Now, A and B are both even numbers, which is contrary to our previous assumption. Because A and B have no minimum divisors, but now it is calculated that A and B are both even numbers, then there must be an approximate number two, so there is no fraction, which can be equal to the root number two."

"The root number two is the so-called unreasonable number. It is endless. But it can be drawn on the diagram, but there is no way to measure its specific length."

He took a plaster pen and pointed it on the black wooden board, wrote a negative one, and said, "The negative number exists among the nine numbers, which is understandable in reality."

"And imaginary numbers exist in nine numbers. For example, negative two definitely cannot be squared, but they have to be used in some equations. It does not exist, but it also exists; it does not exist in the final result, but it must exist in the calculation process..."

"Now you say that root number two is easy to draw. The diagonal line of a square with a side length of one must be root number two. But you say, how can the virtual root number two appear in reality? Then the virtual root number two can exist in the debate and the nine numbers, but they cannot exist in reality. So does it exist or not?"

There was a concept of negative numbers in the nine numbers in Zhuxia at this time. Without negative numbers, the equation of the upper, middle and lower three-he problem at this time cannot be solved.

Shu Qinghou has always been obsessed with using the quantification of trigonometric functions to calculate the relatively accurate sine of a first degree angle. The way he thought of was to use the 1-percent cubic equation and was also trying to find a solution to the 1-percent cubic equation. So, under the guidance of appropriate ideas, he thought about the concept of using imaginary numbers.

This number does not exist, but it has to exist. If not, he cannot solve the 1000 cubic equation that he has been bothering for many years, and he cannot verify whether the basic contents of the inferred angle of the first degree can be obtained by using the sine cosine theorem and other basic contents of the sine cosine theorem.

When the students below heard about irrational numbers, they thought that when we could get into the Department of Calculation of the Order, how could we not know about these things?

Moreover, what I asked in today's class is about the question of "flying birds do not move", that is, "flying arrows do not move". They a little confused about why Mr. talked about the concepts of unreasonableness and vainness.
Chapter completed!