Compared with the unfulfilled ambitions of the farmers, Meng Sunyang and others from the Yang Zhu School looked at the large areas of farmland that were about to be harvested with a relaxed look on their faces.

Yang Zhu is old, and Meng Sunyang is now the leader of the Yang Zhu School.

The original Yang Mo dispute has now been reconciled a lot. Although both sides still bit their bottom line and do not let go, in some moral terms, both sides have also begun to absorb the essence of each other.

This is the season for autumn harvest and autumn planting. The State of Song is considered warm and can be ripened three times in two years. The progress of agricultural technology in recent years basically originated from Si Shang. The State of Song is closest to it and has been affected the most.

Crops of various colors are withered and yellow in the vast fields. The busy people have no time to ask about Meng Sunyang and others who are passing by. Meng Sunyang looks at the joy on the faces of the busy people and smiles.

"Sir, what should we do to govern this time?"

A disciple's inquiry attracted Meng Sunyang's laughter, and a group of disciples gathered around Meng Sunyang.

"In the past, I went to Song State with Yang Zi and stayed in a hotel while in Shangqiu. The owner of the hotel had two women. One was beautiful, I thought it was beautiful when I saw it, and the other was ugly... Well, it was really ugly."

"But strangely, the ugly-looking person has a high status at home; while the Yang Zi and I both think that beautiful person has a low status at home."

"Yang Zi was curious, so he asked. The owner said, "That's not your woman. I think what you think is beautiful, but I think what you think is ugly. I think what you think is ugly, but I think is beautiful. I make me think is noble in the status of beauty; I make me think is ugly and humble in the status of ugly. Is there anything that can be strange?"

"So she sighed: Be virtuous and leave your own virtuous heart."

"Like wise, beautiful, and ugly, there are thousands of people in the world, and there are thousands of views. The Mohist school has a synonym and loves each other, believing that there is a universal morality in the world. Sometimes, the Mohist school's policies are inevitably absurd to be virtuous."

"They think they are doing virtuous things, but in fact they may not be. For example, the sugar transported from Haiyang is expensive and sweet. Each Mohist family sent one for them to eat, but some people don't like sweetness. Is this considered doing good things?"

"You and I should also reflect on ourselves. The world is in chaos. Of course, we must do virtuous things. Just be virtuous. Don't act like virtuous."

A wise man, do good things that you think are good.

The disciples have always received individualistic education from the Yang Zhu School. They do not agree that the Mohist people are social people, people in the world, and people are the definition of the sum of all relationships. They believe that people are separate and individual, and that everyone is unique.

The morality that seems to be impossible for the Yang Zhu School and the Mo family to coexist, but in the context of chaos in the world and the nobles being trampled, can be united together. This is the era at this time.

The Yang Zhu School is not a worldly evasion, but a worldly person who actively participates in the world's politics. The various individualistic ideas have a holistic system, and they have to face the relationship between individuals and the country, individuals and the world. Some more profound morals are not something that disciples can understand.

After Meng Sunyang talked about the story Yang Zhu experienced back then, the disciples thoughtfully, or some asked in a low voice: "Sir, I think the Mo family's practice of changing the land system in Song State may not be correct? Some people certainly want to have their own piece of land; but some people really want to be slaves and are very happy; and their division of the land of the nobles also damages the interests of the nobles and makes the nobles unhappy, which seems to be wrong..."

The situation this disciple said really exists. People are people in society and have overall class interests, but it may not be the case for individual people.

For example, under the fiefdom system, some people are quite happy as retainers, slaves, slaves, and slaves of the enthronement masters, and even reluctant to leave their masters and develop some kind of intimacy with them after they have dependence on them.

Such people force them to cultivate the land and distribute it to them, but they resent. Some people may even think of revenge for the master who was killed by the Mo family.

If the Yang Zhu School was just that kind of brainless and superficial individualism, in fact, this problem was unsolvable and would inevitably be opposed to the Mohist school: the Mohist school said that the people are the master of gods, the meaning of the people is the meaning, and the benefits of the people are the benefit. According to the shallow and brainless individualism, it must be opposed. Why should the benefits of most people be suppressed by the benefits of a few people? This has hurt a few people.

However, the Yang Zhu School is not.

Faced with the problem of his disciples, Meng Sunyang asked back: "The premise of not plucking a single hair to benefit the world is to not be plucking the world to support one person. If you cannot do so, it is ridiculous to talk about not plucking a single hair to benefit the world."

"If it is unreasonable to support one person in the world, then why should we care about the unhappiness of such unreasonable benefits after being taken away?"

"When everyone has hair to pluck, they are qualified to talk about not plucking a hair and can cure it in the world. Even though today's big one, how many people can pluck a hair?"

Meng Sunyang's disciple Hua Zi praised: "However! In the past, Yang Zi said: Those who are good at governing the outside world may not be cured; those who are good at governing the inside will not be disordered. If you govern the outside world, your method can be temporarily carried out in a country but not in line with people's hearts; if you govern the inside, you can be promoted to the world."

This is also one of the major differences between the Yang Zhu School and the Mohist school.

Mozi once defined line segments and points. He called points the body of line segments, and line segments are both points.

Whether it is a synonym for the Mohist school of love or synonym for people, treating people as a whole is a common person.

The Yang Zhu School regards people as individuals after individuals, and calls them body people.

Universality is not a dispute between collectivism and individualism, but a dispute about the "essence of man".

Are people who are separated from society, from classes, or even from all social relations?

After proper correction, the Mohist school regarded the world as a whole, believed that the operation of the world had its own laws, which could be called the will of heaven. In other words, people are people of society. When considering problems, they consider the collection of people and the laws of the whole world.

Yang Zhu's individualism is to look at people with emotion. The so-called personality and human desires regard the world as the reality of the existence of countless individuals, and everything considered is based on a single person.

These two disputes were actually irreconcilable when they were anti-feudal aristocrats, but they could cooperate.

Extreme individualist freedom will lead to the disintegration of the aristocratic system.

Extreme democracy with the interests of most people in the world will also lead to the end of the aristocratic system.

Zihuazi was born in the Three Jin Dynasties. In history, he had an extremely extreme saying of "privileged life".

At that time, it was Wei and Han that started the war, and Han lost a lot of territory. Han Hou was very depressed, so Zihuazi went to advise.

Zihuazi asked, now I will cut off your hand for you, do you want this world?

Han Hou said I definitely don’t want it.

Zihuazi said that from this we can infer that in your values, the world is not as valuable as your hands.

And your hands are more valuable than the world, and your body is more valuable than the hands. Now you lose a few cities and sigh as if you are about to die. In the long run, it will definitely hurt your body. However, your body is more valuable than the world in your values, but you hurt your body for a few cities. You are just a fool.

Han Hou praised the good, and the reputation of the Yang Zhu School of Education was passed down to the world.

If we look at it from the perspective of the nation and nation in the future, Zihuazi's words would have been hanged, but at this moment this made sense.

Zihuazi would not tell this truth to the Mozhe of the Mo family, because if he asked which one is profitable to the world or the ink master, the Mozhe would definitely answer, then would he still need to ask if it is definitely profitable to the world.

He said this to Han Hou because there were no Han people and Wei people in the world at this time. The cities of Han Hou were just private property for Han Hou. Han Hou lost a few cities and lost a dog, so he felt depressed.

Since the entire South Korea is the private property of the Han Hou family, losing a few cities means losing something, why are you worried?

Moreover, the Wei State took away Han cities, and did not massacre or plunder. The three Jins were the same as the same as the three Jins, and the four Jins were the same as the same line. It was nothing more than changing the monarch to continue the original rule. This was different from later generations. Zihuazi's words said nothing in this era.

When Zi Huazi mentioned Yang Zhu at this time, he did not want to say this sentence, but to use Yang Zhu's words to lead to his thoughts on the rule of the world.

"A person has a lifetime, and a lifetime can be divided into whole life, loss of life, death, and forced life."

"The whole life is better than the loss of life, the loss of life is better than the death, and death is better than the forced life."

"What is the whole life? All the six desires are suitable. The so-called deficits are divided into the six desires. If they are deficient, they will be weak in the ones they respect. The deficits are even more serious, and their respect will be weak. The so-called dead people have no knowledge, and they will be not born again. The so-called forced life is not suitable for the six desires, and they will all get what they hate. This is to obey this, and it is to be humiliated. The humiliation is greater than unrighteousness, so unrighteousness is imperative. And forced life is not just unrighteousness, so it is said that forced life is not just unrighteous, so it is said that forced life is not as good as death."

The six desires are originally the doctrines of the Xia, and together with the words such as the Huangquan and the other side, they did not come with Buddhism, but were translated into localized Buddhism. Like God, they use local words to achieve the purpose of dissemination.

There were sayings such as "the other side, the paradise" in tombs during the Warring States Period.

The six desires are basically human basic physiological desires in the Yang Zhu school.

In this way, the reason why the Yang Zhu School was able to become a prominent scholar in the world was that "the people in the world did not return to Yang, they would return to Mo", and even the reason why Confucianism was forced to have almost no place to establish a foothold by Yang Zhu and the Mo family before the Mencius and Xunshi were modified, is easy to understand.

To put it bluntly, Yang Zhu's selfishness is the most advanced "full life", which is just to achieve the most basic physiological desires of a person, which is reasonable, and should be given to the power of a person.
Chapter completed!