厚黑学

The Warring States Period is the most developed academic era in our country. At that time, lobbying was the most popular, often taking the honor of being the first person to talk. Its lobbying monarchs were similar to those of later generations who advocated Xuan. They were only oral examinations, not written examinations. Generally speaking, a strategist who is accustomed to the art of imitation first makes a thorough study of his theory and lobbies for it. He always covers half of the truth and only talks half of it. The more extreme he is, the more novel he is and the more sensational he is. Su Qin and the Six Kingdoms spoke a truth, which was popular all over the world; Zhang Yi disbanded the Six Kingdoms and in turn spoke a truth, which was also popular all over the world.

Mencius and Xunsheng lived at that time, and were accustomed to this kind of temperament. Originally, human nature was neither good nor evil, that is, it could be good or evil. Mencius put forward his theory of good nature in half of the whole human nature, which was novel and gratifying, so he set up a school of his own in academia. Xunzi came out and exposed the half left by Mencius as evil nature, which became a new theory and a school of his own in academia. From then on, the doctrine of good nature and evil nature became the second doctrine of confrontation. Confucianism in the Song Dynasty believed in Mencius, which was fundamentally wrong. However, Mencius is not very wrong, while Confucianism in Song Dynasty is very wrong. Confucianism in Song Dynasty is completely contrary to Mencius.

Excuse me: The doctrine of Confucianism in the Song Dynasty is based on Mencius's statement that (1) "all children do not know how to love their relatives"; (2) "when you first see a child entering a well, you have the heart to be alert to concealment". Why is it totally contrary to Mencius's statement from the two points of departure? The following is explained:

There are three places where children have relations with their mothers: (1) a child, a mother and an outsider are together, and the child cares for the mother and is especially dear to her. At this time, it can be said that the child loves the mother; (2) a child, a mother, is together, and the child is reluctant to part with the mother. To say that children love their mothers; (3) A child, a mother, together, has a conflict of interest, such as a cake, the mother eats, the child must not eat, the mother put him in the mouth. The child reached for it and put it in his mouth.

At this time, we can never say that children love their mothers. Mencius speaks of good nature, leaving aside the third, but only the first two, which is a good way to speak. Xunzi spoke of evil nature, leaving aside the first two, but only the third, he also spoke well. So their doctrine, in itself, does not conflict. Confucianism of the Song Dynasty talked about the first two and the third in the same way, but could not integrate them into one, so their doctrine itself had a conflict.

Confucianism in Song Dynasty believed that Mencius was a child who loved his relatives. Suddenly, it came to light that children would rob their mothers of cakes. All the children in the world were like this. They could not but say that it was human nature to beg for the reason and not get it. So they created a word to say: "temperament nature." If someone asks: Why do children love each other? This is also called "the nature of righteousness and reason". Question: That is to say, love and kiss. Why would you rob your mother of the cake? This is also called "temperament"

. A good human nature, unprovoked to split him into two, so all the Song learning, on thorns, ridiculous. Zhu Zi came out and commented on Mencius'innate section of the people. He simply said plainly, "Cheng Zi's theory is different from Mencius's. Cheng Zi's theory is closely related to reason." They said that in their own homes. Isn't it a clear violation of Mencius?

Mencius knows: mortals have the nature of fear of death, when they see that children will enter the well, they will have a sense of fear, and then they will expand their sense of fear, and for the purpose of concealment, because they teach people to expand this heart again, pushing it to the four seas, which is the essence of Mencius'theory. Fear of death is one's own fear of death, not benevolence. Compassion is the death of compassion for others. Only benevolence can be called benevolence.

There is nothing wrong with Mencius, but the words are brief, so we should say less, "Compassion is enlarged from vigilance". Unexpectedly, Confucianism in the Song Dynasty did not seek much insight in reading, and saw the sentence "the heart of compassion and benevolence is the end of benevolence", thinking that when human nature comes out, it is compassion and concealment, forgetting that there are two words on it, and wiping out the mortal nature of fear of death. We try to read all the works of Confucianism in the Song Dynasty. The so-called quotations, anthologies and annotations are just to give full play to the word "sympathy" and ignore the word "vigilance", which is their biggest mistake.

However, after all, Confucianism in Song Dynasty was a good scholar and thoughtful person. He thought: What is the reason why a child would snatch a cake from his mother's mouth? Once you read the music records in the Ritual Records, you can see the words "life is quiet, nature is also moving, feeling things and desire for sex", and then you suddenly realize that the cake is also the thing, the person who takes it out of the mother's mouth, feeling things and moving. So he invented the saying of "go to material desire", so that no one should be tempted by external things.

Confucianism in Song Dynasty went on studying that both I and Yi Zi would enter the well at the same time. The first thought that came out was naked one's own fear of death. There was no such thing as sympathy. He was surprised to see that he would enter the well. Why did he feel so sorry that he could not come out and instead expressed his fear of death? What is the reason for saying that this idea is material desire, and at this time there is no external enticement to entirely emanate from the heart? He also realized that the idea of fear of death came from the word "for me". He grabbed the cake from his mother's mouth and also came from the word "for me". So he substituted the word "human desire" for the word "material desire".

Tell his disciples that when human nature comes out, it is compassion, Yao, Shun and Confucius and Mencius. They are full of compassion and concealment. Sometimes in my life, I will enter the well with my children at the same time. The first thought that comes out is the fear of death, not the concealment of compassion. This temperament is also for the purpose of concealment. You must use it if people want to conceal it. Only by "going to other people to preserve the principle of heaven" can we regard Confucius and Mencius as Yao and Shun. What is the law of heaven? The heart of compassion is also, that is, the so-called benevolence. This statement is the gist of all Cheng Zhu's doctrines.

So Cheng Zimenxia, the first high-footed disciple Xie Shangcai, followed Cheng Men's doctrine and ran up and down dangerous steps every day, practicing and not moving, thinking that I was not afraid of death, people wanted to go to the end, natural prevailing, it became full of sympathy. Such as their "to desire, to preserve heaven" is clearly "to be vigilant, to preserve compassion". Consideration: Cayenne is the magnification of vigilance, and Cayenne is the magnification of my body. Cayenne is neither, what is it? I don't have anything. What's my son? If I am not afraid to die, I will call myself into the well. It is no harm to see the children enter the well. Where will there be sympathy?

Chengzi's men specialize in the work of "removing human desires", that is, the work of "removing fear". Among the disciples, Lu Yuanming drowned while crossing the river in a sedan chair. He sat in a sedan chair and remained indifferent. He was a man who went to be on guard, so he saw his followers drown and did not feel sorry. Cheng Zi's School of thought spread to Nandu. Zhu Zi's good friend Zhang Nanxuan, his father Zhang Weigong, lost hundreds of thousands of divisions during the war, snored like thunder all night. Nanxuan also boasted of his father's excellent mind. Zhang Wei-gong was also a person who went to be on guard, so the dead were like numbness and did not live in compassion.

Mencius said, "Those who fight in the same room can be saved even if they are crowned." Aren't Lu Yuan-ming's followers and Zhang Wei-gong's soldiers the same roommates? Aren't their actions clearly against Mencius'family law? Anyone who goes on guard will be cruel. The evidences of the evil thieves who kill people without blinking an eye are that they often go to prison and laugh and suffer from their own misery. Cheng Zi went to the person who was on guard, so he made a comment that "women's starvation is a small matter, and their disobedience is a big one". So Dai Dongyuan said, "Song Confucianism kills people with reason."

Someone asked: Watch out for heart not to remove, in the face of great danger, I only have the heart of fear of death, how can I save the country and save the people? I said: This is not the case. Mencius has a way. His way is just to collect meanings. He devotes himself to collecting meanings on weekdays. When he sees the truth, he sticks to it. Once he is faced with great events and where righteousness lies, he will naturally do it regardless of himself.

So we say, "Life is what I want, righteousness is what I want. They can't be both. Those who give up life for righteousness are also what I want." Mencius gathered righteousness on weekdays, and nurtured this magnificent spirit completely, unlike Confucianism in Song Dynasty, he did not go through dangerous steps and cleaned up the fear of death. Mencius did not move, nor did Confucianism in the Song Dynasty. Mencius'inactivity derives from positive collective justice, while Confucianism's inactivity derives from passive desire, which takes the opposite path.

Mencius'doctrine: Starting from the word "I", we talk about loving relatives, respecting brothers and being vigilant and sympathetic. There is a word "I" hidden inside. His words say, "The old, the old, the young, and the young." He also said, "Everyone grows up by himself, and the world is at peace." Mencius paid attention to my character everywhere, so did I. Mencius, because he attached importance to my character, had the saying that "the people are noble and the monarch is light", and that "the monarch treats his subjects as grass mustard, while the ministers treat them as enemies". Cheng Zi advocated the doctrine of "eliminating human desires" and devoted himself to exploiting my words.

Therefore, there is a saying that "women die of hunger with little misconduct". Mencius said, "The thieves who are benevolent are called thieves, the thieves who are righteous are called disabled, and the thieves who are cruel are called husbands." I've heard of him, but I haven't heard of him. This is the verdict of Mencius. Han Changli Li Cao said, "The minister's crime should be criticized, the King of Heaven is Shengming." Cheng Zi highly praised this remark. Is it not a traitor of Mencius to overthrow the final decision of Mencius? They also claim to inherit Mencius'tradition, which is beyond comprehension.

Confucius doctrine, "has wanted to stand and set up people, has wanted to reach people", self-interest, one thing. Yang Zi is for me, specializing in self-interest, Mozi love both, specializing in self-interest. This is a whole truth, half covered, only half said. Academic example: "The more biased the theory, the more novel it is, the more popular it is." Mencius said, "If the words of the world do not belong to Yang, they belong to Mo." After the death of Confucius, less than a hundred years later, the places where he lectured were all taken away by Yang Mo.

Mencius sprang up with his arms, pioneered Yang Mo and brought into play Confucius'theory of promoting himself and others. In our view, Yang Zi for me, only know self-interest, Mozi love both, specially benefit people, Mozi value seems to be above Yang Zi. Mencius said that "fleeing ink will be attributed to Yang, fleeing Yang will be attributed to Confucianism." Instead, he put Yang Zi above Mozi and thought that going to Confucianism was near. Thus, Mencius attached great importance to me.

Yang Zi does not do anything to benefit the world by pulling out a dime. He respects me very much. However, Yang Zi respects others'self at the same time. His words say: "The wisdom is precious, save me precious, the strength is cheap, invading things is cheap." Mencius thought that it was better than Mozi because I was not allowed to pluck a hair from others and I was not allowed to pluck a hair from others. However, according to Yang Zi, we can only achieve self-interest without harming others, which is inconsistent with Confucius'word of benevolence. Benevolence and obedience are the work between man and me. Yang Zi's doctrine is reprimanded by Mencius for losing the connection between man and me.

Mozi's doctrine is not in line with Confucius'meaning, but in order to benefit the world, Mozi's doctrine is harmful to himself and others. The word "I" comes from the sheep, so one of the words "I" is in it; the word "sheep is good" is from the sheep. It is the meaning that I choose the best and the best to do it. Outside the matter, I choose the person, so it is also called righteousness. Mencius denounced Mozi's love for both because he knew someone didn't know I was there.

However, Mozi's harm to me is to sacrifice one of me to relieve the people of the whole world, to know that I am the one of the people, not to know my own, and this Bodhisattva's heart. It can only be said by a few sages, but not by others. It differs from Confucius'doctrine of the mean and the purpose of self-interest and self-interest. From Mencius' viewpoint, it is said by Yang Zi. What is it? Because it lost the center of MEG. Mencius said, "The creatures of heaven make one copy of it." What is a copy? The central point is also.

Mozi's damage to me is my voluntary damage, not the interference of others; Mozi is good at defending, losing nine battles in public, Mozi nine imperial, I do not want to hurt myself, others are as good as I am. What's the difference between Mozi's heel on the top and Dayu's "fibula without brachium, tibia without hairs"? Is it different from Confucius, who is "perched in endlessly and has no time for warmth"? Mencius'extreme slander is nothing more than academic opinions.

However, Mozi's top runs away, which damages the shape of the person, while Confucianism in Song Dynasty destroys the desire of the people, which damages the heart. Doesn't it say more about Mozi? Confucianism, self-promotion and others, Confucianism of the Song Dynasty, as well as self-promotion and others, did not reach the point where I was willing to starve to death to martyr, then to the world's women, all starve to death to martyr, I am willing to die to martyr, then to the world's ministers, all to death to martyr, benevolence is inferior to Mozi, justice is inferior to Yang Zi. Mencius has denounced Yang Mo as a beast of fowl. When he saw Confucianism in the Song Dynasty, what comment was unknown?

To sum up: Mencius speaks of good nature, while Confucianism in Song Dynasty also speaks of good nature. In fact, the doctrine of Confucianism in Song Dynasty is totally contrary to that of Mencius. Its distinction point is: "Mencius'doctrine does not damage my character, while Confucianism in Song Dynasty does harm my character."

Moreover, Confucianism of Song Dynasty still has the saying of "going to selfish desires". What on earth is private? What's the matter with going private? Neither must he be studied clearly. The meaning of private characters, Xu Shi said, was explained by quoting Han Fei's words. Han Fei's original text: "Cang Jie writes a book, self-contained people call it private, selfish people call it public." Rings are circles. Private characters are used in ancient Chinese and seal scripts.

Draw a circle. The official character from eight congcao, eight is to break one thing into two pieces of meaning, so eight also recite. "Betrayal of selfishness is public", that is to say, only when the circle is broken can it be called public. If we only know me, regardless of my wife, draw a circle around me, my wife will say that I am benevolent to selfishness, so I withdraw the circle of my characters and draw a circle around my wife; but my brothers will also say that I am benevolent to selfishness outside the circle, so I withdraw the circle of my wife and draw a circle around my brothers; but besides the circle, my neighbours will also say that I am benevolent to selfishness and that I am benevolent to selfishness.

It is to withdraw the circle of brothers and draw a circle around the neighbors; but the people outside the circle also want to say that I am benevolent to selfishness, so they withdraw the circle around the neighbors and draw a circle around the people; but the people outside the circle also want to say that I am benevolent to selfishness, so this has to withdraw the circle of the people of our country and draw a circle around the people. But it can't be called public. If all the animals and minerals in the world can talk, the animals and birds must say, "Why do you humans kill us?" It's selfish. The grass asked the animal, "Why do you want to eat us?"

You're selfish, too. The earth and sand asked the grass and trees, "Why do you absorb nutrients from us?" You are selfish. And the earth and sand can ask the heart of the earth: Why do you pull us toward your center? You are selfish. The sun also asked the earth, "I lead you. Why don't you come together and try to escape from time to time, and still pull me secretly?" Your planet is selfish, too. On the other hand, if the sun were afraid of the earth and said that it was benevolent, he would not lead the earth, and the earth would not know where to fly. The earth fears that the earth and sand stones say that he is benevolent to selfish interests and does not pull any more. This earth and sand stones immediately fly away, and the earth immediately disappears.

Figure C

Our hypothesis is that we can't find a public word all over the world. Usually the so-called "public" is a picture of the scope. People in the scope call it "public" while people outside the scope still call it "private". We can also know that the selfishness of the human heart is connected with gravitation, and that the exclusion of private characters is equal to the exclusion of gravitation. If it is removed, there will be no human being and no world. How can Song Confucianism's theory of "going private" work?

How should private characters be treated if they can not be removed while they remain? Should say: This is a way. The selfishness of the human heart is connected with gravitation. We should use the method of dealing with gravitation to deal with the selfishness of the human heart. This chapter (c) and the second chapter (a) (b) two graphs, large circles and small circles, layer by layer, are completely gravitational phenomenon, rank as one. We should take the method of arranging everything in the world in order, like the planets in the sky, and the world will be peaceful.

Human beings compete for each other out of the selfishness of the human heart; human beings love each other out of the selfishness of the human heart. It is human selfishness that hinders the evolution of the world, but it is human selfishness that enables the world to evolve. Fishermen nomadic, while farming crops, and industry and commerce, resulting in a variety of civilizations, also rely on human selfishness, in the dark agitation.

As for private characters, we should treat them as magnetoelectrics and study their nature well. Therefore, we should make use of them and not use the method of eradication in vain. If physicists, because electricity kills people, Asahi and Asahi only study the method of removing electricity, how can we use telephone and electric lights? The inaccessibility of private characters means the inaccessibility of the earth's gravity.

We have to admit their selfishness, so that everyone can achieve their selfishness. You can not harm my selfishness, I do not harm your selfishness. This can be said to be the extreme of privacy, that is, to the extreme of publicity. Someone asked: Is human nature good or evil? Should say: Excuse me, is gravity good or evil? Is electricity good or bad? You answer the question again.

All Mencius'doctrines are to determine the center of my word, to expand it, to enlarge it layer by layer, to be close to the people and to be kind to the people, and to love things for the people. He does not advocate eliminating selfishness, but advocates that I share selfishness with others: if I have the selfishness of good goods, it will make the dweller have a warehouse and the pedestrian have food wrapped; if I have the selfishness of lust, it will make the inner woman have no complaints and the outer man have no loneliness.

On the contrary, Confucianism in the Song Dynasty did not only want to eliminate one's own selfish interests, but also the selfish interests of all people. It was like the selfish interests of the people. It was attracted by gravity and could not die if it wanted to go. Reading Mencius'books is like a creature of spring breeze; reading Confucianism in Song Dynasty is like a killer of autumn frost. It is said that Confucianism in Song Dynasty is totally contrary to Mencius.