It was normal for a Confucian or Half-saint to approve of a sage. There were also those who approved of Kong Sheng. However, these articles would be reviewed by the Notre-Dame and handed over to the Half-saint incarnation for judgment. Basically, they would only be published among the Confucian or Half-saint and rarely spread outside.
After all, any level of approval would affect the human race's sacred path and could lead to a crisis.
Criticizing a sage was a good thing, but if the criticism was too harsh and right, it would be a bad thing. It was very likely that scholars related to the sacred path would not be able to understand it, causing their courage to be shattered.
Moreover, approval of a sage was a relatively utilitarian method. It was either for the sake of ascension or for the sake of the sacred path.
Fang Yun had already become a Half-saint and there was no need for him to step on the Kong family. Moreover, there was no conflict with the Kong family, so why would he approve of Kong Sheng?
The scholars who had just cheered for the Kong family's concession suddenly felt extremely tired. Why was it that ever since Fang Yun's return, the Saint Origin World had not been peaceful? First, it was the death of the Dragon King of the Three Seas, followed by the beheading of the Emperor of Qing, followed by the joint examination of both genders, followed by the Kong family's misfortune, and now the fire was burning Kong Sheng.
No matter how they looked at it, Fang Yun seemed to be courting death, and a great one at that.
Wasn't it good to live well? Why was he always causing trouble?
No matter how much they criticized Fang Yun's article, the scholars still read the full text seriously.
Fang Yun's first criticism of Confucius was womanly benevolence. Seeing this, the scholars sighed in relief. There had always been criticism of Confucius being overly cautious before he became a saint. Even the Kong family admitted it.
Fang Yun's first criticism was that since Kong Sheng knew that there was no wise emperor at that time, he should not have held on to his fantasies. There was no need for him to seek refuge from a wise emperor. He should have replaced Lu Jun and united the human race.
This criticism was not serious. Everyone hurried to read the second one.
The second one was hesitation. Everyone was even more indifferent after reading it.
Back then, there were rebels and demons causing trouble. They released all kinds of fake Sages' classics and even tampered with the contents of the Analects. They vilified the saints of the human race and created some obvious contradictions. Even without the content that the rebels had tampered with, the original copy of the All Saints Classic had recorded some of Confucius's human weaknesses. He was overcautious and hesitant in certain matters. He was not perfect.
When everyone saw the third message, they were shocked. This was the first time in thousands of years that something like this had happened.
Fang Yun criticized Confucius for blindly worshipping the ancients and being naive and empty!
Seeing this third criticism, many of the scholars from Gao Wenwei not only didn't get angry, but also let out a long sigh.
After so many years, someone finally said what everyone wanted to say.
Although Kong Sheng had some flaws, he was a true role model in many areas when it came to teaching and educating people. His words and actions were filled with wisdom that could be passed down for tens of thousands of years.
Fang Yun believed that Kong Sheng's benevolence was right, but "benevolence" was just a castle in the air.
In reality, the human race had discussed this in various private meetings, especially between the Legalists and the Miscellaneous Ones. However, because the implications were too great, they did not criticize Kong Sheng in this regard. After all, once the Confucian Divine Path was shaken, the other families might also be affected.
But things were different now. Fang Yun had directly seized the political power of the Confucians, so the impact on the Confucians would be much smaller.
Fang Yun used two angles to discuss why Kong Sheng's political philosophy was naive and empty.
The first angle was human nature. Fang Yun took out the data he had gathered with the School of Medicine, using the likes and dispositions of twins who had been separated from each other since childhood as evidence.
Fang Yun had used this research before to prove that people were born with inherent characteristics. Even if twins grew up in different environments, even if they had never met, after they grew up, they would still have the same preferences and habits in many aspects.
Fang Yun used this argument to prove that there were inherent things in human nature that were extremely difficult to change. Kong Sheng believed that the ruler and his subjects were willing to govern benevolently and that the common people could be enlightened by benevolence, but this was a naive fantasy.
Fang Yun's second angle was between ideals and reality.
Fang Yun believed that although Kong Sheng had grown up step by step from a crude and low starting point to become the teacher of the human race and establish the concept of benevolence, he had ultimately embarked on the path of building a castle in the air, forgetting the most crucial problem.
That was the final step of 'politics'.
Should a family living on the yellow earth plant corn or open up a paddy field to plant rice? Should a smelting plow have a curved blade or a straight blade? If a child was bullied by another child, should both sides reconcile or punish the perpetrator? What should a pregnant woman do after losing her husband and fighting over family property? If a woman was forced by her parents to marry someone she did not like, should she swallow her anger or bravely oppose …
These countless problems were all the final steps of politics, and they all required concrete and realistic solutions.
The humankind had innumerable people, innumerable thoughts, innumerable ways of living, and innumerable difficulties.
What the human race needed the most were methods to solve problems, as well as better methods to solve problems.
Benevolence had never been what the human race needed the most.
Continuous innovation was what was needed.
Fang Yun believed that education without discrimination, that is, everyone could receive education, which was correct. It was also possible that everyone could be Yao and Shun, but this process was not to pursue the backward culture, system, or way of life of the Yao and Shun dynasties, but to reach the highest level of the heart through continuous learning and hard work.
It was absolutely correct to adhere to the excellent spirit of the ancestors, and it had to be constantly adhered to. However, excessive worship of the past and contempt for the present and even the future would inevitably lead to decay!
People could be benevolent, but politics could not.
Benevolence would inevitably lead to the downfall 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, the continuation of the Qin and Han dynasties, and the strength of each country of the human race. The core of their strength was not benevolence, but shattered the illusion with iron-like facts.
Fang Yun reiterated at the end that he personally hoped that the human race would practice benevolence, but in fact, in the Sheng Yuan planet where the strong preyed on the weak, and in the more dangerous worlds, benevolence was a highly toxic drug.
Fantasy and ideals must be distinguished. Ideals should exist and could be realized, while benevolence should exist, but it was an unrealizable fantasy.
Benevolence could be used as a pretense, and it could even be pretended to be absolutely correct, and pretended to be pretended to be a universal concept. However, if it was really strictly implemented, and its own citizens believed, it would become a shackle for the entire race, or even a guillotine!
Kong Sheng believed that benevolence could solve everything, while Mencius combined benevolence with politics, and emphasized on benevolence. Therefore, the third point was not only criticizing Kong Sheng, but also criticizing Mencius.
A few people saw this point and felt that Fang Yun seemed to be restraining his edge because he was afraid of something. This was not criticizing Kong Sheng at all, and it was not even mainly criticizing benevolence. It was more like saying that they were about to encounter an enemy that "benevolence" could not solve, and if they did not abandon some things, they would inevitably face destruction.
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