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Chapter 542 Nihilism

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    Yunyao and Xunzi actually have similar ideas, except that Xunzi admits that "desires are many and things are few", so his rules of the game and his rituals and music are based on few things.  Later, Han Feizi also did the same. He first admitted that there was scarcity and then distributed it.

    Yunyao wants to increase the quantity of material things to change the phenomenon of "more desires and few things".

    After Xunzi became a disciple, he made rapid progress. He couldn't help but ask Yunyao: "Teacher, although materials can increase through the development of technology, the concept of rarity will not disappear. As long as there are rare things, people will definitely flock to them. Still.  It can form a relative and localized 'more desires and few things', so does good really not cover everything, and evil will inevitably exist?"

    Xunzi realized one thing, that is, the concept of rarity will not disappear, and it will inevitably lead to struggle.  For example, the right to interpret is a rare resource, and cutting-edge technology is another example. These things are rare in any era.  Even if the right of interpretation is given to everyone, they will still fight over it.

    "Yes, goodness will not cover everything, and rare things will still exist." Yunyao said that she has never experienced a world of great harmony, but since it exists, just accept it, and there is no need to trace its origins.  On this point, Yunyao and most other schools of thought have the same idea, which is to accept what already exists.

    This is also the main difference between Chinese and Western philosophy. It is like a mountain. All schools of thought think that the mountain is here, so just accept it. There is no need to think about why the mountain is here.  But Western philosophers will think about why the mountain is here. Is there any special reason?  Then they will dig into it and rack their brains.

    At this time, the Western monk will tell both parties that the mountain both exists and does not exist.  It exists because it is not attached to emptiness, and it does not exist because it is not attached to the Dharma.  If you want to say that the mountain does not exist, then you can just pick a stone from the mountain and smash the monk's head to pieces; but if you want to say that the mountain exists, then you will definitely not become a Buddha.  Therefore, Western religions pay attention to the "middle way", which means it cannot be said that it does not exist. After all, monks also have to eat and sleep. Monks cannot completely deny this kind of thing.  But it cannot be said to exist, because if you admit these existences, you cannot obtain liberation, so the monk will say that mountains both exist and do not exist.

    Accept the existence of mountains, and then live with peace of mind. If something like a flash flood occurs, move to a farther place, accumulate experience in the changes in the mountains, and strive to turn the changes in the mountains into conditions conducive to your own life.  This is the approach of various schools of thought.  Of course, famous experts will definitely discuss whether the name "mountain" can accurately describe the object in front of them, and have a debate about white horses and non-horses.

    Western philosophers will think about why the mountain is here. Is it the will of God, the will of the universe, or the absolute spirit?  Or maybe it was squeezed out by the movement of continental plates.

    The monk would say that we are not attached to emptiness, nor are we attached to the Dharma. Form is emptiness, and emptiness is form.  The topic gradually broke away from the mountain itself, and began to change to "the wind is moving, the flags are moving, or the heart is moving." Anyway, no matter whether it is the wind or the flags, it will eventually come down to the heart, so the problem of the mountain will eventually become liberation.  The problem.  The monk is definitely the best at changing the subject.

    Even the gods said that good cannot cover all the three realms, and evil will always exist. Xunzi had some insights and said: "My teacher also said before that in order to compete for the right to explain, something can be called good or evil.  That is to say, good and evil can change each other in the eyes of different people. This reminds me of the story of Bian Que. It is said that he once used poison to save people. If ordinary people take a medicine, it is poison, but when a patient takes it, it is poison.  Life-saving medicine. The essence of good and evil is the same. The teacher said that evil is the lack of good, but I think good is evil and evil is good."

    Yunyao thought that Xunzi¡¯s progress was too fast, which would put a lot of pressure on her as a teacher.  Although Xunzi was Yunyao's second apprentice, her first apprentice Yao Zhuang was only good at weaving and knew nothing about learning.  Therefore, as a teacher, Yunyao has never felt the crisis of having her IQ crushed by her apprentice before, but now she can feel it.

    Xunzi¡¯s views have gone beyond the perspective of mortals. After all, many good and bad things are determined by mortals. For example, flies are said to be pests, but flies are not pests to nature.  Therefore, good and evil are both mortal perceptions. From the perspective of heaven, what is the difference between good and evil?

    Xunzi went a step further based on Yun Yao. Since good cannot completely eliminate evil, he has a new idea, whether good and evil are basically the same thing.  It's just that mortals, in order to compete for the right to speak, forcibly split the same thing into two, one saying it is good and the other saying it is evil.

    The ideas are getting clearer and clearer, and Xunzi is also a little excited.  To say something is good is to gain the right to speak, and to say something is bad is to draw a clear line.

    ?????????????????????????????????????????????:??????????????????????????????????????????:Don't learn from each other.

    "When we say that gentlemen are good and barbarians are bad, barbarians will also say that gentlemen are bad and barbarians are good." Xunzi was sometimes excited and sometimes frowned. He was happy that he had discovered deeper knowledge, and also felt that  Sad to see the cruel reality.  Thinking of this, Xunzi suddenly felt that his previous pride was so ignorant and shallow. At the same time, he also had doubts about the education he had received: "Am I always learning prejudices? The Chinese gentleman who we regard as a model, but in the eyes of the barbarians  It must be ugly. And the people we regard as barbarians must also have their own kindness. Just like when the state of Chu was regarded as barbarians, there were also works such as "The Songs of Chu" and "There are trees in the mountains and trees in the trees."  , a famous line from the Book of Songs, "My heart is full of joy, but I don't know it." "Teacher, have I been wrong before?"

    Xunzi¡¯s horizons were opened, but at the same time he fell into a kind of historical nihilism, believing that Chinese history was mediocre and nothing good.

    It is indeed powerful to think beyond the perspective of ordinary people and conclude that good and evil are the same, but historical nihilism is avoided.

    In the past, Xunzi used the distinction between Hua and Yi as the basic baseline for judging good and bad. No matter how bad the Chinese were, they were still better than the barbarians.  But now he realizes that the Chinese and the barbarians are actually the same. Heaven will not think that there is any difference between the Chinese and the barbarians, just like to heaven there is no better or worse between flies and bees.  The so-called good and bad are all due to Xunzi's prejudice as a scholar of the Central Plains. At the same time, the entire Huayi debate is also a collective prejudice.

    Yunyao laughed and explained: "Actually, in the early days of the Yin and Shang Dynasties, the Zhou Dynasty was also one of the Xirong. The reason why King Wen of Zhou wrote the Book of Changes was actually to change Zhou from a barbarian to a Chinese one. The core of the Book of Changes is change. Duke Zhou  Dan even gave a set of standards. Anyone who abides by Zhou rites is Zhou people. So without Zhou rites, strictly speaking, we are all barbarians, and only the Song Dynasty is the real China. If we push it to the Xia Dynasty, then only the  The destroyed Qi State was the orthodox state of China, and the Yin Shang were also barbarians." "However, the distinction between Hua and Yi changed in the era of Duke Huan of Qi. It was no longer a transformation between Hua and Yi, but turned into opposition. Because Qi Huangong  To be the overlord, Guanzi gave an idea to unite the countries of the Central Plains by creating an external enemy. So can you understand? The Chinese and the barbarians can be transformed by adhering to the same standards, or they can oppose each other in order to unite their internal relations.  . If you really want to use a standard to distinguish good from bad, then it depends on who can promote the development of the human race better, and whose standard can include more people. To put it simply, should you aim at Zhou Gongdan, or should you aim at Zhou Gongdan?  Qi Huangong is the goal, whether to transform or to oppose."

    When Xunzi heard this, he immediately saluted. After listening to the teacher's words, he felt much better. He said: "The original barbarians can be transformed into Zhou people through Zhou rites, and the original mortals can also become immortals through cultivating immortals. This is a change in the way of heaven. However,  Promoting the progress of the human race is the unchanging nature of the law. It can be said that there is change amidst change, and there is change amidst change. Therefore, both the Chinese and the barbarians should work hard to forge ahead. A gentleman in the way of heaven should strive for self-improvement instead of being complacent and laughing at fifty steps.  A hundred steps." Suddenly, I felt that life had meaning again, and I came out of historical nihilism.

    At the same time, the way of heaven also illuminated Xunzi's body. Obviously, Xunzi was one step closer to entering the Zhuzi Pavilion.

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