The Sage of Confucianism and Taoism

Chapter 3052: Benevolent Governance in Dangerous Places

It is normal for great scholars or semi-saints to criticize saints, and there are also criticisms of Confucius, but such articles will be reviewed by the Saint Academy and handed over to the semi-saint incarnation for judgment. Basically, they are only made public among great scholars or semi-saints, and rarely circulate outside.

After all, any degree of criticism of saints will affect the long river of the human race's holy way and may cause a crisis in the human race's holy way.

Criticizing saints is a good thing, but if the criticism is too harsh and too right, it will be a bad thing. It is very likely that there will be scholars of the relevant holy way who will not understand it, resulting in the breakdown of literary courage.

Moreover, criticizing saints is a more utilitarian means, either for the sake of ascending to power or in the struggle for the holy way.

Fang Yun has already achieved semi-sainthood, so there is no need to step on the Kong family to ascend to power, and there is no dispute with the Kong family about the holy way. Why should he criticize Confucius?

The scholars who had just cheered for the Kong family's concession suddenly felt extremely tired. How come the Shengyuan Continent has never been stable since Fang Yun came back? One wave after another, first the Three Sea Dragon Kings died, then Qing Jun was beheaded, then men and women took the exam together, then the Kong family was in trouble, and now the fire has burned on the old man Kong Sheng.

No matter how you look at it, Fang Yun seems to be courting death, and he is courting death.

Isn't it good to live a good life? Why do you always make trouble!

No matter how much you criticize Fang Yun's article, the scholars still read the full text seriously.

Fang Yun's first criticism of Confucius is womanly kindness. Seeing this, the scholars breathed a sigh of relief. There have always been comments about Confucius being too cautious before he was canonized, and even the Kong family has admitted it.

Fang Yun's article accused Kong Sheng of not holding on to his inherent illusions since he knew there was no wise ruler at the time, and there was no need to find a wise ruler to join. He should seize the position of Lu Jun and replace him to unify the entire human race.

This criticism was not serious, and everyone hurried to read the second one.

The second one was about indecision. Everyone didn't care at all.

In the past, there were rebels or demons who made trouble, published various fake classics of the saints, and even tampered with the content of "The Analects", vilified the saints of the human race, and created some obviously contradictory content. Even without the tampering of those rebels, the original classics of the saints also recorded some human weaknesses of Confucius. He was hesitant and indecisive in some things, and was not a perfect person.

Everyone was shocked when they read the third one. This third one was the first time in thousands of years.

Fang Yun criticized Confucius for his political philosophy, blindly worshipping the ancients, and being empty-headed!

Seeing this third criticism, many high-ranking scholars were not angry, but sighed.

After so many, someone finally said what some people wanted to say.

Although Confucius had some flaws, he was a true role model in many aspects of teaching and educating people and treating people. The principles he said, his words and deeds, were full of wisdom, and his inheritance will last for thousands of years.

Fang Yun believes that Confucius' benevolence is right, but "benevolent politics" is a castle in the air.

In fact, the human race, especially the legal family and the miscellaneous family, have discussed this point in various private meetings, but because it is too involved, they did not blame Confucius in this regard. After all, once the Confucian holy way is shaken, the various schools may also be affected.

But now it is different. Fang Yun directly robbed the Confucian political power, and the impact on Confucianism will be much smaller.

Fang Yun discussed why Confucius' political ideas are so hollow from two angles.

The first angle is human nature. Fang Yun took out the data from the previous joint investigation with the medical family, and used the preferences, temperaments, etc. of twin brothers and sisters who were separated from childhood as arguments.

This survey was used by Fang before to prove that some people have inherent characteristics. Even if twin brothers and sisters grow up in different environments and have never met, they will have surprisingly consistent preferences or habits in many aspects when they grow up.

Fang Yun used this argument to prove that there are inherent things in human nature that are extremely difficult to change. Confucius believes that the monarch and ministers are willing to implement benevolent politics and that the people can be educated by benevolent politics. This is a wishful and naive fantasy.

Fang Yun's second perspective is ideal and reality.

Fang Yun believes that although Confucius grew up step by step from a low starting point and eventually became the teacher of the human race for generations, and created the concept of benevolent politics, he eventually embarked on a path of building castles in the air and forgot the most critical issue.

That is the last step of "politics".

Should a family living on the loess land grow corn or open up paddy fields to grow rice? Should the iron plow be smelted with a curved blade or a straight blade? If a child is bullied by another child, should the two sides reconcile or punish the perpetrator? What should a woman do when she loses her husband and fights for the family property with a big belly? Should a woman be forced by her parents to marry someone she doesn't like swallow her anger or bravely oppose...

These countless problems are the last step of politics, and they all require specific and realistic solutions.

The human race has countless people, countless thoughts, countless ways of living, and countless difficulties.

What the human race needs most is a way to solve problems and a better way to solve problems.

Benevolent politics has never been what the human race needs most.

Continuous innovation is.

Fang Yun believes that education is for all, that is, everyone can receive education, which is correct, and everyone can be Yao and Shun, which is also possible, but this process is not to pursue the backward culture, system or lifestyle of Yao, Shun and Zhou Dynasty, but to achieve the highest realm of the heart through continuous learning and continuous efforts.

It is absolutely correct to stick to the excellent spirit of the ancestors, and we must continue to stick to it, but excessive worship of the ancient and contempt for the present and even the future will inevitably lead to decay!

People can be benevolent, but politics cannot.

Benevolent politics will inevitably mean the destruction of the country.

Fang Yun finally listed countless examples in history, such as the Five Hegemons of the Spring and Autumn Period, the Seven Heroes of the Warring States Period, and the continuation of the Qin and Han Dynasties. The strength of each country of the human race is not based on benevolent politics, and the illusion was shattered with iron-clad facts.

Fang Yun reiterated at the end of this article that he personally hoped that the human race would practice benevolent politics, but in fact, in the Shengyuan Star where the weak are preyed on by the strong, and in the more dangerous Ten Thousand Worlds, benevolent politics is a poison.

Fantasy and ideal must be distinguished. Ideals should exist and can be realized, while benevolent politics should exist but are unrealizable fantasies.

Benevolent politics can be used as a cover, and can even be pretended to be absolutely correct and pretended to be established as a concept that is popularized in the world, but if it is really strictly implemented and its own people believe in it, it will become the shackles of a group, or even the guillotine!

Confucius believed that benevolence can solve everything, while Mencius combined benevolence with politics alone and focused on benevolent politics. Therefore, this third article not only criticizes Confucius, but also criticizes Mencius.

A few people who saw this felt that Fang Yun seemed to be restraining his edge and was afraid of something. He was not criticizing the saint at all, nor was he mainly blaming the benevolent government. It was more like saying that we are about to encounter enemies that cannot be solved by "benevolent government", and if we do not abandon some things, we will inevitably face destruction.