Chapter 3052

It is normal for great Confucians or semi saints to approve saints, and there are also Confucius saints. However, such articles will be reviewed by the holy court and handed over to the semi Saint avatar for ruling. They are basically only open between great Confucians or semi saints, and rarely stray outside.

After all, any degree of sanctification will affect the long river of Terran holy Tao and may lead to Terran holy Tao crisis.

Criticizing saints is a good thing, but if you criticize them too hard and right, it will be a bad thing. It is likely that scholars related to the holy way will not understand it, resulting in broken courage.

Moreover, sanctification is a more utilitarian means, either for the upper position, or in the struggle of the holy way.

Fang Yun has become a semi saint. There is no need to step on the top of the Kong family, and there is no dispute with the Kong family. Why approve the Kong saint?

The scholar who had just cheered for the Kongs' Concession suddenly felt extremely tired. How come since Fang shipped back, Shengyuan mainland has not been stable. Waves have not leveled, and waves have started again. First, Wang shengmeteor, the three sea dragon, was beheaded, and then both men and women took the exam. Later, the Kongs were unlucky. Now they are burning a fire on the old Kongs.

In any case, Fang Yun seems to be dying, and he is dying.

Don't you live well? Why do you always make trouble!

No matter how disgusting the other party's articles are, readers still read the full text seriously.

Fang Yun approved the first article of Confucius, the benevolence of women. Seeing this, scholars are relieved. There have always been comments about Confucius' being too forward-looking before canonization, and even the Confucius family have admitted it.

Fang Yun's article is to accuse Kong Sheng that since he knew there was no Ming king at that time, he should not hold the inherent illusion and do not have to go to the Ming Lord. Instead, he should seize the throne of Lu king and unify the whole human race.

This criticism was not serious, and everyone hurried to see the second article.

Second, hesitation. It doesn't matter when people see it.

In those years, there were rebellious species or demons who made trouble, released all kinds of fake saints' classics, and even tampered with the contents of the Analects, vilified the saints of the human race, and created some obviously contradictory contents. Even without those reverse tampering contents, the Holy Scriptures also recorded some human weaknesses of Confucius. He was not perfect in some things.

When they saw the third article, they were surprised. It was the first time in thousands of years.

Fang Yun criticized Confucius for being naive and empty in his political ideas!

Seeing this third criticism, many Gaowen scholars not only did not get angry, but sighed long.

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

Although Kong Sheng has some defects, he is a real model in many places in teaching and educating people and in dealing with people. His words and deeds are full of wisdom and immortal.

Fang Yun believes that Kong Sheng's benevolence is right, but "benevolence" is a castle in the air.

In fact, the Terrans have discussed this point in various private meetings, especially in the Legalists, but because it involves too much, they do not accuse Kong Sheng in this regard. After all, once the Confucian holy way is shaken, each family may also be affected.

But now it's different. Fang Yun directly robbed the political power of Confucianism, which will have a much smaller impact on Confucianism.

Fang Yun discussed why Kong Sheng's political ideas were naive and empty from two angles.

The first angle is human nature. Fang Yun took out the data from the previous joint survey with doctors and used the preferences and temperament of twin brothers and sisters separated from childhood as an argument.

The front of this survey has been used to prove that some people are born with inherent characteristics. Even if twin brothers and sisters grow up in different environments, even if they have never met, their preferences or habits in many aspects will be surprisingly consistent when they grow up.

Fang Yun proved with this argument that there are inherent things in human nature that are extremely difficult to change. Kong Sheng believes that kings and officials are willing to exercise benevolent government and that people can be educated by benevolent government. This is a wishful and naive fantasy.

The second angle of Fang Yun is ideal and reality.

Fang Yun believes that although Kong Sheng grew step by step from a vulgar low starting point, and finally became a hundred generations of human division. After creating the concept of benevolent government, he finally embarked on the road of building a castle in the air and forgot the most critical problem.

That is the last step of "politics".

Does the family living on the Loess grow corn or open up paddy fields to grow rice? Should the smelting iron plow be a curved edge or a straight edge? Should one child be bullied by another reconcile the two sides or punish the perpetrator? What should a woman do after her husband's death with a big belly fighting for family property? Is a woman forced by her parents to marry someone she doesn't like, to swallow her anger or to oppose bravely

These numerous problems are the last step in politics and require specific and realistic solutions.

The Terran has countless people, countless thoughts, countless living methods and countless difficulties.

What Terrans need most is a way to solve problems and a better way to solve problems.

Benevolent government has never been what the Terran needs most.

Constant innovation is.

Fang Yun believes that it is correct to have education without discrimination, that is, everyone can receive education, and it is also possible that everyone can be Yao and shun. However, this process is not to pursue the backward culture, system or lifestyle of Yao and Shun Zhou Dynasty, but to reach the highest state of mind through continuous learning and efforts.

It is absolutely right to stick to the excellent spirit of our ancestors, and we should continue to stick to it, but if we worship the ancient too much and despise the present and even the future, we will inevitably move towards corruption!

People can be benevolent, but politics cannot.

Benevolent government necessarily means subjugation.

Fang Yun finally listed countless examples in history, such as the five bullies in the spring and Autumn period, the seven heroes in the Warring States period, the continuation of the Qin and Han Dynasties, and the strength of each country of the human race. Its internal core is not benevolent government, which breaks the illusion with iron facts.

At the end of this article, Fang Yun reiterated that he personally especially hoped that the Terran would practice benevolent government, but in fact, benevolent government is highly toxic in the predatory Shengyuan star and the more dangerous Wanjie.

Fantasy and ideal must be distinguished. The ideal should be and can be realized, and benevolent government should be, but it is an unrealistic fantasy.

Benevolent government can be used as a cover, or even pretended to be absolutely correct and pretended to be the concept of popularizing the world. However, if it is really strictly implemented, its own people believe that it will become a shackle or even a guillotine of an ethnic group!

Kong Sheng believes that benevolence can solve everything, while Mencius alone combines benevolence with politics, focusing on benevolent politics. Therefore, this third article not only criticizes Kong Sheng, but also criticizes Mencius.

When a few people see here, they feel that Fang Yun seems to be converging and afraid of something. This is not criticizing saints at all, or even blaming benevolent government. It is more like saying that we are about to meet an enemy that can not be solved by "benevolent government". If we don't abandon some things, we will inevitably face destruction.