Chapter 14 Mencius in Wei Qi's Outer Chapter-1

Why couldn't Mencius get the trust and responsibility of King Xuan of Qi and King Hui of Liang?This really makes people feel like "weeping while reading military books, worrying about the ancients"!In order to answer this question in history, we have to come back and do a comprehensive study of King Xuan of Qi and King Hui of Liang. The State of Qi at the end of the Warring States period is no longer that of the Western Zhou Dynasty!The Riqi State is not the Qi State in the early Eastern Zhou Dynasty, but the new Qi State that was usurped by Tian Wan Jingzhong's descendants.Especially since King Qi Wei began to become king, Qi State has become a big country that competes with Qin and Chu for hegemony.

After the death of King Qiwei, his son Pijiang succeeded to the throne and was called King Xuan.According to the observation of Meng Changjun's father Jing Guojun (Tian Ying)'s disciple Qi Maangbian, he said: "The crown prince (referring to King Xuan of Qi) is not benevolent. If he passes Yi, he will look at him. If he turns his back." From this, we can know the appearance and personality of King Xuan of Qi.The so-called "Guo Yi" is a description of a face with big cheeks and a face full of happiness.It can also be said that the gills are seen at the back of the head and cannot be communicated with, and the back has a rebellious appearance.The so-called "pig's vision" is like a pig looking at things. It looks very confused on the surface, but in fact, it has its own opinions in its heart, is very shrewd, and peeks at things on both sides from time to time.The so-called "unkindness" does not mean that he has no kind heart at all, but that he is a character that is not easy to deal with and not easy to serve.

But in fact, King Qi Xuan can also be regarded as a wise master, with the generosity and heroism of his father King Wei. Moreover, according to the records in "Mencius", he frankly admitted that he had many faults of being brave, good-looking, and lustful, and tactfully dismissed Mencius's lofty theories, which can also be said to be an extraordinary style. In the early days of his pro-government, Zou Ji was still appointed as prime minister, but he recalled Tian Ji, who was rejected by Zou Ji, and had the talent of a general, and appointed Sun Bin as marshal. Prince Shen, the crown prince of Wei Huiwang, shocked the world in one fell swoop, and Wei Jia domestic.

Qi State not only became a political power in the world at that time, but also a great economic power. On this occasion, King Xuan of Qi appointed important senior cadres: Meng Changjun (Tian Wen) succeeded Zou Ji as Xiangguo. Treat Gao Shi Yan Kou and Wang Dou courteously; even indirectly treat Lu Zhonglian and other unworldly figures preferentially. Yourong Chunyu Kun's funny talent. Hearing what Zou Ji and Wang Dou said to criticize him face-to-face and refused to use talents, he immediately appointed a group of people recommended by them and Chunyu Kun, and brought Qi to rule. Zou Ji had affairs with King Xuan, and there were many officials, and King Xuan was displeased.Yan Shou (Qi Chen) is expensive, but there are few officials, Wang Yuezhi.Zou Ji said to King Xuan, "Ji heard that the filial piety of one son is not as good as that of five sons. How many people are the first to be promoted to official positions?"

King Xuan blocked it with the head of Yan. Mr. Wang Dou entered the gate and wanted to see King Xuan of Qi, and King Xuan envoys the visitor to extend in.Wang Dou said: "When Dou tends to see the king, he is good, and when the king sees Dou, he is a good soldier. How about the king?" The envoy returned the report.Wang said: "Mr. Xu Zhi, my widow please follow me." King Xuan greeted him at the door because of his tendency, and when he entered, he said: "The widow worships the ancestral temple of the ancestor and guards the country. Mr. Wen speaks out and speaks out." , How dare you speak up and give advice.”

King Xuan was furious and said nothing (Tong Yue).There is room. Wang Dou said: "In the past, Duke Huan favored five people, nine of them joined the feudal lords, and one governed the world. The emperor received his nationality (that is, the nationality of the people of the land) and made him uncle. Today, there are four kings." King Xuan said, saying: "The widow is foolish, guarding the state of Qi, and fearing that the husband will fall into the cloud (together), how can there be four." Wang Dou said: "No, the first king liked horses, and the king also liked horses; the first king loved dogs, and the king also liked dogs; the first king loved wine, and the king also liked wine; the first king loved sex, and the king also liked sex; the first king loved scholars, and so did the king. The king is not a soldier."

King Xuan said: "In today's world, there are no soldiers, so how can I be a widow?" Wang Dou said: "There is no Qikou (Malu) ear (the name of a good horse) in the world, and Wang Si has already prepared it; there is no Dongguo Qunlu's dog in the world, and the king's lackeys are ready; there are no Maoqiang and Xishi in the world, The king's palace is full; the king is not good at scholars, so why worry about having no scholars." The king said: "I worry about the country and love the people, and I am determined to get scholars to govern them."

Wang Dou said: "The king's concern for the country and the people is not as good as the king's love for the hub." The king said: "What do you mean?" Wang Dou said: "The king makes people the crown, but does not make the left and right to make them (convenience, follow what is good. Pit, avoid what is evil.) and make workers. What is it? It is also capable. Today, the king governs Qi, not the left and right. There is no envoy. It is better to love Chi Yi than to love Chi Yi when the minister dies." King Xuan thanked and said: "The widow has sinned against the country."

So five officials were appointed as officials, and the state of Qi was governed. Wang Dou's remarks were tantamount to satirizing his shortcomings face to face, but King Xuan of Qi still accepted it graciously, unlike the emperors after the Qin and Han Dynasties, who were always accused of "disrespecting officials" or beheaded for "disrespect". As for King Xuan's refusal to listen to the advice of his subordinates, it is about employing people.If the trust is not professional, or what you learn is not what you are using, and you are not using what you are good at, you probably can't go wrong.For example, his predecessor Zou Ji's euphemistic metaphor was aimed at his problem.

Zou Ji leaned over more than eight feet, with a beautiful body (sun lost) (the sun is shining brightly), dressed in court clothes and looking into the mirror. He said to his wife, "I am as beautiful as Xu Gong in the north of the city?" Jigong also!" Xu Gong in the north of the city, the beauty of Qi, avoids not being confident and asks his concubine again: "Which one is more beautiful than Xu Gong?" The concubine said: "How can Xu Gong be as good as the king." One day (tomorrow) a guest came from outside and sat down to talk with him. The guest asked: "Which one is more beautiful, Mr. Xu?"

Tomorrow, Mr. Xu will come, who will look at it and think that it is not as good as it is, and look at itself in the mirror, but it seems far away.Thinking about it at night, I said: "My wife who is beautiful to me is private; the concubine who is beautiful to me fears me; the guest who is beautiful to me wants to ask for me." So when he entered the court, he saw King Wei and said: "I know that I am not as beautiful as Xu Gong. The wife of the minister is private, the concubine of the minister is afraid of the minister, and the guest of the minister wants to ask the minister. All of them are beautiful than Xu Gong. Today Qi is thousands of miles away. In the twenty cities, there is no court lady who is not selfish of the king; no court official is not afraid of the king; within the four realms, there is no one who does not seek the king. From this point of view, the king is very concealed!" The king said: "Good!" Then he ordered: "The officials, officials and people who can stab (raise) the widow's fault will be rewarded; those who can write to the widow will be rewarded; Be rewarded." At the beginning of the order, the ministers came in to make admonitions, and the crowd was like a market. After a few months, they came in from time to time.After the deadline, although you want to speak, there is no one to enter.Yan, Zhao, Han, and Wei Wenzhi all ruled in Qi. This is the so-called victory over the court (victory with the enemy country within the court also means victory in political warfare). Although King Xuan has the fault of being unprofessional, he is able to face Yan (Jin Shu)'s confrontation, openly change the power of his anger, and is willing to accept the gift of his disciples.In the end, Yan (Jin Shu) resigned without being granted the title, and it seemed that he could only be courteous to the virtuous and not a real corporal. King Xuan of Qi saw Yan (jin Shu), and said: "(jin Shu) before." People and ministers also. The king said '(jin Shu) before', (jin Shu) also said 'the king', is it possible?" (jin Shu) said to each other: "the husband (jin Shu) is an admirer, and the king is a scholar. It is better to make the king a scholar than to make (jin Shu) a admirer." The king became angry and said: "the king Is it expensive? Is it expensive?" Conversation said: "Scholars are expensive, but kings are not expensive." The king said: "Have you said?" Said: "Yes, in the past, Qin attacked Qi, and the order said: "If you dare to go fifty steps to Liuxia Jilong (home also) Those who pick the vertebrae will not be pardoned.' The decree said: 'Whoever can get the head of King Xuan of Qi, he will be enfeoffed as Marquis of ten thousand households, and he will be given a thousand manganese gold.' From this point of view, the head of a living king was not as good as the ridge of a dead man. " Both left and right said: "(Jin Shu) come, (Jin Shu) come, the king will build a thousand-stone bell according to the land of Qiancheng, Wanshikou (sound giant. The gods and beasts in the sky, the head of a deer and the body of a dragon. The woodcarved image of the hanging bell. It is called kou because of its name. There is one kou for every sixteen bells.), all the people in the world are servants; discernment (wisdom) advances side by side, and there is no one who does not come to speak; no one dares to be dissatisfied with east, west, north, south. Everything is equipped with it, and The common people are all attached to each other. Nowadays, the highest-ranking husbands and scholars are called ordinary husbands. When walking on the farms, they live in the wilderness, and among the strong gates, the humbleness of scholars is also very low." (Jin Shu) said to him: "Otherwise, when (Jin Shu) heard about Yu in ancient times, there were all vassal states. Why? The way of virtuousness is the power of the nobles. Therefore, Shun raised the farms out of savagery. As the son of heaven. At the time of Tang, there were three thousand princes. In today's world. Those who are called widows in the south are twenty-four.From this point of view, it is not a strategy of gain and loss, a little bit of destruction, when there is no family, if you want to be a prison door, you can get it and have it.That's why Yi Chuan doesn't say: "If you are in a high position, you have not achieved the truth. Those who take pleasure in it in the name must act with arrogance and extravagance. If they are arrogant and extravagant, evil will follow it."That's why those who have no truth but love their names will be cut down; those who have no virtue but hope for their blessings will covenant; "Guri" does not make meritorious deeds, and empty wishes do not come true. 'This is all happy for its name, but not for those who have no real virtue. Thus Yao had nine assistants, Shun had seven friends, Yu had five ministers, and Tang had three assistants.From ancient times to the present, there is no one who can make a name for himself in the world.Therefore, the king has no mistakes to ask urgently, and he is worthy of going to school.It is for this reason that his morality is achieved, and Yang Gong is famous in later generations, such as Yao, Shun, Yu, Tang, Zhou Wenwang.Therefore, "the invisible one is the king of the form; the unprovoked one is the foundation of the matter." ' The husband sees its origin, and the downstream communicates with it, until the sage understands it, so why not it is auspicious.Lao Tzu said: "Although it is expensive, it must be based on lowness; although it is high, it must be based on the lowest."Therefore, Hou Wang said that he is lonely, widowed and unresolute, which is the root of his lowliness. ' Those who are lonely and widowed are poor and lowly.And Hou Wang claimed that he was not a servant but a noble scholar.Husband Yao passed on to Shun, Shun passed on to Yu, and King Cheng of Zhou was appointed Duke of Zhou. " King Xuan said: "Wow! How can a gentleman be insulted? The widow will take his own trouble! I have heard the words of a gentleman, and now I have heard the deeds of a small person. I would like to accept you as a disciple. And Mr. Yan will travel with the widow, and the food must be guarded by the eunuch." , You must take a car when you go out, and your wife's clothes are beautiful." Yan (Jin Shu) resigned and said: "Fuyu was born on the mountain, and the system is broken. It is very precious. However, it is too rough. Scholars are born in the wild, and they are selected to be rewarded. It is not unspecialized. However, the shape and spirit Incomplete. (Jin Shu) I wish to return home, to eat in the evening, to take the car, to take responsibility for the innocence, and to be quiet and chaste. ) Also, the words and the way have been prepared, and I hope that I will be rewarded and returned, and I will travel safely and rebel against the house of my ministers." Then he bowed again and resigned. The gentleman said: "It is enough to know (Jin Shu), if you return to the truth and return to the basics, you will not be humiliated for life." There is also Chunyu Kun, who is completely different from Yan (Jin Shu)'s style of work. He uses funny high-profile, which suits the hearty appetite of King Xuan of Qi. As Qi's son-in-law, he is less than six feet long, and he is funny and argumentative. He has been the favored minister of Qi Weiwang's time.In the era of King Xuan, it was also reused.He is a caring person and has also met Mencius.The dialogue with Mencius will be discussed later. Once, in one day, he recommended seven people at the same time, and asked King Xuan of Qi to hire them.Although King Xuan felt that Chunyu Kun was going too far, after a debate, he still appointed him. Chunyu Kun saw seven scholars in Xuanwang one day. The king said: "My son, I have heard about it. There is one scholar for thousands of miles, standing side by side; one sage for a hundred generations, if you follow suit. Today, when you see seven scholars in one dynasty, are the scholars not as numerous?" Chunyu Kun said: "Otherwise, birds with the same wings will gather together, and beasts with the same feet will walk together. If you ask for Bupleurum and Platycodon grandiflora (the name of the medicine) in Juze, you will not be able to find them in generations. It is as good as the cover millet (the name of the mountain). The yin of Liangfu (the name of the mountain) is Xi (Yang Ye)'s chariot to carry ears. Husbands and things have their own domains, and today Kun sages also have domains. When a king asks for scholars in Kun, it is like pouring water into a river, and getting fire from Suiye. .Kun will see you again, how special are the Seven Scholars.” And in terms of military affairs, if Chunyu Kun made an interesting analogy with pigs and dogs when everyone couldn't speak, King Xuan would listen to it and immediately abandon the original battle plan. When Qi wanted to attack Wei, Chunyu Kun called the king of Qi and said, "Han Zilu (Korea has a black name Lu) is the most sick dog in the world. Dong Guokun (name free) is a cunning man in the country.Han Zilu chased Dongguo Qun, three surrounded the mountain, five climbed the mountain, the rabbit was extremely (tired) in front, the dog was abandoned behind, the dog and the rabbit were all abandoned, and each died in its place.Tian's father saw it, and he was good at his merits without hard work. Now that Qi and Wei are in a stalemate, to suppress their soldiers and harm their people, the ministers are afraid that Qin Da Chu will succeed, and he will have the merits of Tian's father. " The king of Qi was afraid, and he thanked the general Hugh. Once again, King Xuan of Qi wanted to conquer the state of Wei, and the state of Wei sent someone to secretly send gifts to Chunyu Kun, asking him to try to stop it.Chunyu Kun was openly greedy for ink and accepted a gift.King Xuan of Qi had a secret report and knew about it, but after his funny explanation, it was to King Xuan's appetite, so he canceled the battle plan. The people of Qi attacked Wei, and the envoys of Wei said that Chunyu Kun said: "Qi wants to attack Wei, and only you can solve Wei's troubles. You are the only one. We have two pairs of precious walls and two horses in our town. Please send them to you, sir." Chunyu Kun said: " promise!" The king of Qi said: "Chu, Qi's enemy; Wei, Qi's alliance with the country. Husband and country, so that the enemy will control the rest, ugly in name but dangerous in reality, so the king can't take it." King Qi said: "Good!" He did not attack Wei. The guest said to the king of Qi, "Chunyu Kun said that if he does not attack Wei, he will accept Wei's wall." Wang Yiwei said to Chunyu Kun, "Mr. Wen received Wei's wall horse, who are you?" Said: "Yes." "Then what is the master's plan for the widow?" Chunyu Kun said: "It is inconvenient to attack Wei. Although Wei stabs Kun, what good will it do to the king? If it is true, what harm will it do to the king even though Wei seals Kun? Moreover, the husband and the king will not attack and slander the country, and Wei will not be in danger of perishing. The common people There is no danger of being attacked by soldiers, and the kun has the treasure of a jade horse, so how can it hurt the king?" "Historical Records" in "Tian Wan Jingzhong's Family" tells that King Xuan of Qi is good at raising scholars, just like opening a parliament or Senate, which is equivalent to the current research institute.Like the cloud: King Xuan likes literary lobbyists, Ziru Zouyan, Chunyukun, Tianjiao, Jieyu, Shendao, and Huanyuan, seventy-six disciples, all of them are ranked first, and they are the top officials. The bachelors are prosperous again, and there are hundreds of thousands of people. Therefore, Tian Wen, the Prime Minister Meng Changjun, followed his example and liked to support scholars.Even Lord Mengchang and King Xuan of Qi competed to support scholars. The well-known Feng Yuan, Mao Sui recommended himself, and gangsters, etc., were collectively called his disciples, who claimed to have as many as 3,000 diners.A wise man such as Lu Zhonglian is also a guest of Lord Mengchang. Because King Xuan of Qi and Lord Mengchang competed for hospitality, the custom of raising scholars in the Warring States period was created.Since then, the state of Wei has Lord Xinling, the State of Zhao has Lord Pingyuan, and the State of Chu has Lord Chunshen. They all called for hospitable and nurturing scholars, and their names moved the princes and influenced the world. However, the custom of nurturing scholars, unless there are Wei Wenhou, Qi Xuan Wang, and Yan Zhao Wang's environment, tolerance and insight, may have more advantages than disadvantages.At the end of the Warring States period, since Lord Mengchang and Lord Xinling, it was difficult to say the pros and cons of the supporters of the other princes.It can even be said that the disadvantages outweigh the advantages.The friendship between people and the relationship between the host and the guest are not based on the relationship of interests, there are really not many.That is to say, Lord Mengchang was expelled to Qi in his later years. Although Feng Juyuan managed to serve in Wei and live in Xue, there are three caves like a cunning rabbit, but after he returned to his homeland, he could never restore his former glory.Most of those diners went their separate ways, and Mr. Mengchang also discovered the world's sophistication from this. Lord Mengchang chased Qi and turned back again. Tan Shizi greeted him and said to Lord Mengchang, "You have nothing to complain about the officials of Qi." Lord Mengchang said: "Yes." "Are you satisfied with killing?" Lord Mengchang said, "Yes." Tan Shizi said: "Things must come, and the reason is for sure. Do you know what you know?" Lord Mengchang said: "I don't know." Tan Shizi said: "If things are bound to come to pass, they will die; if they are right, then they will be rich and honored, and if they are poor, they will go. It’s empty, it’s not about love in the morning and loathing it in the evening, it’s for survival, it’s for death, it’s for death (through nothing), so I hope you don’t complain.” Mr. Mengchang took the five hundred ultimatums (the person who was complained in the book) and cut them off, and dared not say anything.Mr. Mengchang rebelled, and because of his illness, he was older than Xue. Later, Lian Po, the general of Zhao State, rose again after being bent, and there was a situation where the corporal of Meng Changjun's family was also copied. In the era of King Xuan of Qi, the culture of nurturing scholars was so prevalent, and there were so many lobbyists in Qi, but they always followed the breath of the king, or the joy and anger of the husband, and gained personal wealth and fame, so as to make a living. . Like our old master Meng, who was especially valued by King Xuan of Qi and treated him with courtesy everywhere, it is really unusual.However, human feelings value profit and despise lofty ideals, so Mencius taught him the way of benevolence and righteousness. It is not that King Xuan of Qi didn't know it, but he really couldn't do it.This is also what Mencius said, "If you can't do it, you can't do it." On the other hand, Mencius learned from Confucius and became a sage praised by the ages after all. This is what Mencius did when he knew what he could not do.So later Chunyu Kun felt sorry for Master Meng and wanted to influence him to change his style.But Mencius always went his own way, unwilling to imitate A Shi.Therefore, what is said in the whole book of "Mencius" are all ancient and modern classics and great laws, and they are all positive articles, and he will never say sideways flattery. Like Chunyu Kun, he is different.Once, the state of Xue, the fief of Lord Mengchang, was in trouble, and King Xuan of Qi didn't want to send troops to rescue him.As a result, Chunyu Kun's funny remarks moved King Xuan of Qi to save Xue again. Lord Mengchang was in Xue, and the people of Jing attacked him. Chunyu Kun was the envoy of Qi to return to Jing, and turned against Xue. Lord Mengchang was polite and greeted him personally.It is said that Chunyu Kun said: "The people of Jing attacked Xue, and my master is not worried. Wen has no way to serve him again." Chunyu Kun said: "Regardless of your fate." As for Qi, I will report.The king said: "How do you see it in Jing?" He said to him: "The Jing is very strong, and Xue can't measure its strength." The king said: "What do you mean?" Confrontation: "Xue does not measure his strength, but builds a Qing temple for the former king. If the thorns are solid and attack them, the Qing temple will be in danger. Therefore, it is said: Xue is not measured, but the thorns are also very strong." The king of Qi and his color said: "Happy, the temple of the first emperor is here, and the army will rescue it."Those who are good at speaking, presenting their potential and speaking in their own way, are in a hurry.If you are in a narrow and embarrassing situation, how can you attack with force. Zou and Lu coax.Duke Mu asked, "I have thirty-three people who are responsible for the death, and none of the people will die. If you punish them, you will not be able to win; if you don't punish them, you will look at the death of their elders and not save them. How can this be done?" " Mencius said to four: "In fierce years and famine years, the king's people, the old and the weak, turn into ravines, and the strong are scattered in all directions. There are thousands of people. But the king's warehouse is filled with wealth, and the treasury is full; there is a minister to tell. Yes. The top is slow and the bottom is crippled. Zeng Zi said: "Abstain from it! Resist from it! Those who come out of you and those who go against you are also." Go up, and die for a long time." This is a matter of Mencius's hometown. Mencius is from Zou. Zou is about the size of a small modern county. Let's call him a country.In fact, both Zou and Zhu belonged to the territory of the State of Lu. From a modern point of view, they were equivalent to an independent city of the State of Lu. There was a power dispute between Zou and Lu, which was a big and fierce conflict.Duke Mu of Zou asked Mencius, saying that in this fierce conflict with the State of Lu, thirty-three of my high-ranking cadres died, and none of the subordinates of these cadres and the people in the jurisdiction were willing to die for their chiefs.If you kill these people, there are too many people to kill them.But let's not kill them, they will still watch the chief die in battle and not rescue them, how can this be done?It's really not good to kill, and it's not good not to kill. What do you think should be done? Mencius said, in ordinary times when you encounter floods and droughts, and when your crops fail, your people will have no food to eat.Those who were old and weak died of starvation by the side of the road; those who were young and able to walk left their homes and fled for their lives.In a small place like Zou, there are as many as several thousand people who fled, accounting for a large proportion of your entire population.But in your government's granary, there is plenty of food, and there is also plenty of money in the treasury, which has enough power to help these ordinary people.However, your cadres did not tell you the suffering of the common people at that time. They were so arrogant and ignored political affairs, which resulted in the destruction of many common people's wealth and lives.Zeng Zi, a student of Confucius, once said that one should be very careful in doing things, because everything has karma.How you go out, you will come back; how you treat people, people will treat you in the same way.So in normal times, the common people suffered from his chief.Now they just watched their chief suffer and couldn't come out to rescue him.This is exactly a kind of repayment for the officer not to rescue them when they are hungry. What else do you, Mr. Mu, have to blame and complain about?From now on, if we practice benevolent government and love the common people, the common people will of course respect and love their superiors, and when the superiors are in trouble, they will of course go all out to protect and rescue them. In this passage, the theory mentioned by Mencius is one of the highest principles of Chinese political philosophy and the highest leadership principle of political leaders.Chinese culture talks about cause and effect everywhere. This concept of cause and effect was not established after the introduction of Indian Buddhism to China, and has been widely applied in language and writing by society.We have long had this kind of thinking, such as "A family that accumulates goodness, there must be celebrations; a family that accumulates bad things, there must be disasters." As for Mencius, the quote here is "what comes from you, and what goes against you." The same is true of the concept of karma. In politics, we see the evolution of history as karma.If we look at history from the perspective of cause and effect, we can discover many wonderful things.Take the historical phenomenon that we can see before our eyes, the Egyptian President Sadat is very remarkable.When I turned on the TV that day and saw the news that he had suddenly ventured to visit Israel, I knew he must be influential.At the same time, it is also expected that Israel’s Begin will definitely go to Egypt to apply for employment. It can also be said that both of them are great people. In the future, it will be helpful for the Jews and the Arabs to resolve their grievances in the Middle East. of.Assuming that we are in a hundred years later, looking back at this period of history, the exchanges between these two people, as well as the karmic retribution of whether they sincerely seek peace or not, are very interesting in terms of karma. things that can be proven. No one can escape this law of cause and effect in ancient and modern China and abroad.This is true of every dynasty in our Chinese history.How the country came, will be lost in the same way; how the power was obtained, will be handed over in the same way.Carefully study the historical facts of foreign countries, how can we escape this law. Let's take an example at random. It is said that Zhao Kuangyin, the emperor of the Song Dynasty, did not want to be emperor himself, but because of the Chenqiao mutiny, his subordinates forced the yellow robe worn by the emperor on him.The emperor at that time was Chai Rong of the Later Zhou Dynasty. He died during his reign, his son was still young, only six or seven years old, and Zhao Kuangyin was Chai Rong's inspection envoy in front of the palace at that time, which was equivalent to the commander-in-chief of the gendarmerie or the commander of the capital garrison.During the Chenqiao mutiny, Huang Pao became the emperor, so at the beginning of the Yuan Dynasty, when the Song Dynasty collapsed, someone wrote two poems with great emotion: "I remember that during the Chenqiao mutiny, she bullied her widows and orphans. Who knows More than two hundred years later, widows and orphans were bullied again." "Who does the couch belong to now? Jiangnan looks back and sees the flag. Passers-by point to the king's way from afar, just like the seven-year-old Zhou family." Let's look at the Qing Dynasty again. When entering China, orphans and widows entered the customs, and the last generation of emperors quietly left the customs.Karma, not at all happy.After reading the poem by the Yuan people, I also wrote a poem like this: "Widows and orphans enter the customs by themselves, taking advantage of all the advantages. Sure enough, more than two hundred years later, it is difficult for mothers, sons, monarchs and ministers to leave the border." When Boyi ascended the throne and received congratulations from the courtiers, she was still a child.When I carried him to sit on the top chair in the Golden Temple, he burst into tears. His father, the Regent, patted him and comforted him, saying: "Don't cry, it's almost over!" Sure enough, it was over soon.This is the principle of "what goes out of you, goes against you".Therefore, whether it is a country or an individual's career, it depends on how it gets up and how it goes down.After the proof of time, in the long run, it can be said that it is the reciprocity of the law of necessity, and it is not accidental. As for the two classical Chinese sentences in "Mencius", "the old and the weak turn into ravines, and the strong scatter in all directions", they are particularly charming and desolate.Not only were the common people in the Warring States period like this, almost all generations of common people lived such a difficult life. "The old and the weak turn into ravines, and the strong are scattered in all directions." The earth is full of refugees and famine.Sad, miserable!Is it beyond what words can describe.When the poverty of the society is in this situation, it is just like Zuo Zongtang's poem said: "The world is idly watching, who will use Confucianism to make peace. There is no harsh government and corruption in the country, and it is difficult for the people to be hungry." But then again , let us look at the so-called social phenomenon of industrial and commercial development? Although it is not as tragic as Mencius's two words, but under the general social situation under the development of material civilization, the decline of rural villages and towns, and the deformed development of urban civilization, its disguised results also have "the old and the weak stay in their homeland, and the strong scatter". Quartet" situation.Especially for our generally mentally ill society with a frenzy of going abroad, there will also be such mourning, not only because of the decline and chaos of the current situation! In addition, this dialogue between Zou Mugong and Mencius raised a very important issue in the philosophy of history and political philosophy, which needs special discussion. According to Zou Mugong’s question in this article, he believes that there have been major changes in his country, and generally responsible senior cadres have died a lot, but their subordinates and the people at the grassroots level have turned a blind eye to it, as if they did not care about it. Similar.We have all read "Mencius" at ordinary times, but the key points are often overshadowed by the articles in "Mencius".It can even be said that we are trapped by the tone of the ancient Chinese and have overlooked two extremely important basic problems.At that time, Mencius didn't make full use of it clearly, and when we read it later, we didn't think about it carefully, but just read it carelessly. In the traditional morality of Chinese cultural and political philosophy, in the past history, "The monarchy and the country coexist and die, and the ministers are loyal to the state affairs." This is an easy principle.Since three generations, from the Spring and Autumn Period, regardless of the monarchy or not, the basic spirit of this national culture and national education has remained unchanged.This deep-rooted national spirit, of course, is the most concrete and effective one, which is the Confucian academic thought of Confucius and Mencius after Confucius wrote "Spring and Autumn".However, after the Song and Yuan Dynasties, those who took root in the lower strata were attributed to several novels about historical stories, such as "Jing Zhong Yue Biography", etc., which made the inherent cultural morality, benevolence and righteousness, such as Chongranuo The demeanor of loyalty and integrity is integrated into every aspect of national life, penetrates into the hearts of every person, and penetrates deep into the hearts of every generation of children and grandchildren.Coupled with the profound cultivation and development of Confucianists since the Song and Ming Dynasties in the way of ministers and the festivals of ministers, during the Song, Yuan, Ming, and Qing Dynasties, the literati and bureaucrats died in the festivals of ministers and devoted themselves to serving the country. , more intense and specific, more solemn and respectable. In fact, this deep-rooted spirit of national culture has a long history, and it was not formed overnight.For example, when Mencius talked about the Three Ways, he often mentioned the civil and military achievements of the founding of the Zhou Dynasty as an example.But in fact, with the tyranny of Shang Zhou, despite all kinds of political efforts after King Wu of Zhou's revolution, within nearly a hundred years, in the words of modern people, nearly a century, there are still "recalcitrant people of Yin", Always did not cooperate with the Zhou Dynasty.The most obvious one is like Boyi and Shuqi in the early days, who starved to death on Shouyang Mountain after "righteousness does not eat Zhou millet".In fact, the "recalcitrant people of Yin" recorded in history, that is, the loyal and lofty people of the survivors of the previous Shang Dynasty, because of the historian's standpoint, they are called "recalcitrant people", that is, the so-called diehards.Therefore, King Wu of Zhou's enfeoffment of the princes and enfeoffment of Weizi in the Song Dynasty to sacrifice to the Yin and Shang Dynasties is certainly the benevolent and virtuous government of King Wu, and it is also an important measure to cultivate the national spirit. The rest come at your fingertips, such as the well-known five hundred heroes of Tian Heng in the early Han Dynasty, who did not surrender to the Han, and committed suicide collectively to show their righteousness; Xiang Yu's eight thousand children all died in the Wujiang River; There are many other epic deeds about loyal ministers and righteous men at the time of success or failure, survival and death in the past dynasties.This is the strength of the unique spirit of Chinese culture. It is related to a nation-state and the fundamental spirit of establishing a country and foundation.For example, when the Yuan and Qing dynasties entered the customs, they met unyielding loyal officials who died in battle, or loyal and lofty men who were later captured but did not surrender. Instead of humiliating them, they treated them with respect and courtesy. Good for burial, showing life and death sacrifices to show loyalty.As for those who surrendered easily and betrayed their masters for glory, another "biography of the second minister" was established for them to show that they had lost their integrity.These are the basic spirits of Chinese culture, how can we put them into the word "foolish loyalty" and lightly obliterate them.Moreover, the cultivation of this kind of integrity has little to do with the imperial democratic political system. It does not mean that the style of loyal ministers and righteous men can only be found under the system of emperors supporting scholars. Loyalty, that is a big mistake, it is my own ignorance of my own national culture. The question should not be taken too far away from the topic. Now let's turn to Zou Mugong's dialogue.Zou was a small and insignificant country at the time of the Warring States Period.But when his country was in trouble, so many high-level officials who were responsible for defense died.This is not an accidental event, which means that Zou Lu Zhibang does have its profound cultural roots.Although the country is cowardly and weak, the style of culture and education has not changed.But Zou Mugong went further and asked all the people in his country to be loyal, so the problem is not so simple.So Mencius's reply in the next paragraph reflects a warning and a protest to the monarchs at that time.This is the paragraph I just said to pay special attention to.At the same time, it is also one of the key points of Chinese cultural history philosophy. Discussing the Chinese culture above, about issues such as history and philosophy, we have seen that since Confucius wrote "Spring and Autumn" In addition to the spirit of making rebellious officials and thieves fearful, the history of all dynasties has also inherited the academic focus of Confucius-the "Spring and Autumn" blames the sages, especially the consistent spirit of demanding the emperor's sages and ministers, or the emperor's good looks.I have never been too demanding on the ordinary citizens who have been left behind by various gangsters. It is not like Zou Mugong's hope that the citizens at the grassroots level should also be loyal at every level, and be loyal to their superiors, the officers. Some people say that our "Twenty-Six Histories" is just a general account book of military and political rule, which is far inferior to the later Western historical views.Whether this issue is good or bad, let’s not talk about it for the time being.Now we will only talk about our past historical records, with special emphasis and emphasis on the relationship between the monarch and his ministers-in the implementation of the benevolence and righteousness policy, the wisdom and stupidity of the monarch, and the loyalty and treachery of the ministers.As for the issue of local officials at the grassroots level, they are almost ignored.In the past, although emphasis was placed on whether the administration of officials was clear or not, the “officials” mentioned in the history of the administration of officials in the past generally referred to officials, and did not include the grassroots staff of local administration as in modern concepts.In fact, according to my research, a Chinese political history in the past two thousand years, no matter which dynasty, which political system - the rule of law and the legal system, it can even be said that regardless of the monarchy or democracy, the prosperity and turmoil of any era , the basic problems all lie in the administration of officials—the grassroots cadres of local administration.Most of the large and small turmoil in the past dynasties was caused by officials forcing people to revolt and officials abusing people to rebel.As it was in the past, so it is in modern times. If you look at our voluminous historical documents, there are many brilliant political discussions, such as memorials to the disadvantages of the times, and articles discussing political thought, political system, and political philosophy.But its central idea is for the court of the central government ruler.Once you meet a wise emperor, favor and adopt them, those brilliant people will still live in the pavilion and the center, with higher and higher official ranks, isolated from the suffering of the people, and farther away from the paralysis of the people.Let me ask, how many people are willing to ask for a downgrade, and are willing to go deep into the countryside and become a local grassroots cadre who is upright and upright? I also often think about the truth, which is almost a fact that is always contradictory and irreconcilable.For example, the appearance of a magnificent and magnificent building must be paved with precious and noble decorations, and it is absolutely impossible to display the mud, sand and rough stones at the base.But in fact, the solid existence of this majestic building depends on the thick soil and sand at the bottom.If it is used upside down, not only is it not beautiful, but it will not be completed at all.People only look up to the superficial brilliance, always forgetting the achievements of the grassroots.Therefore, after becoming a brilliant intellectual from a commoner, he gradually becomes farther and farther away from the commoner at the grassroots level.It is also the inevitable result of everything.