It is normal for great scholars or semi-saints to criticize saints, and there are also people who criticize Confucius, but such articles will be reviewed by the Saint Academy and handed over to the incarnation of semi-saints 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 the saints will affect the long-term sainthood of the human race and may trigger a crisis in the sainthood of the human race.
It is a good thing to criticize saints, but it would be a bad thing if the criticism is too harsh and too correct. It is very likely that people who read the relevant saintly teachings will not understand, which will lead to the destruction of literary courage.
Moreover, criticizing saints is a rather utilitarian means, either for the purpose of gaining power or in a dispute over the path of sainthood.
Fang Yun has already achieved semi-sainthood, so there is no need for him to step on the Kong family to get to the top. Besides, he has no dispute with the Kong family over the sainthood, so why should he criticize Saint Kong
The scholar who had just cheered for the Kong family's concession suddenly felt extremely tired. How come Shengyuan Continent has never been stable since Fang Yun came back? One crisis after another arose. First, the Three Sea Dragon Kings died, then Qing Jun was beheaded, then men and women took the exam together, and later the Kong family was in trouble. 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 a big one at that.
Isn't it good to live a good life? Why do you always make trouble
No matter how the other party's article criticizes others, readers should still read the full text carefully.
Fang Yun's first criticism of Confucius was his womanly kindness. Seeing this, 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 statement was to accuse Confucius of not holding on to his inherent illusions since he knew there was no wise ruler at that time. He did not have to seek a wise ruler to join him. Instead, he should seize the throne of the King of Lu and replace him, and unify the entire human race.
This criticism was not serious, and everyone hurried to look at the second point.
The second one is indecision. Everyone looks at it and doesn't care.
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 inconsistent content. Even if there were no tampering by those rebels, the original classics of the saints also recorded some human weaknesses of Confucius, who was hesitant and indecisive in some things, and was not a perfect person.
When everyone saw the third one, they were shocked, because this third one was the first in thousands of years.
Fang Yun criticized Confucius for his blind worship of the ancients in terms of political ideas, which was completely hollow!
When seeing this third criticism, many scholars of high literary status were not angry but sighed instead.
After so many words, 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 in dealing with people. The principles he taught, his words and deeds are full of wisdom and will be passed down for thousands of years.
Fang Yun believed that Confucius’ benevolence was correct, but “benevolent government” was a castle in the air.
In fact, the human race, especially the Legalists and the Miscellaneous Schools, have discussed this point in various private meetings, but because it involves too many things, they have not blamed Confucius in this regard. After all, once the Confucian doctrine is shaken, other schools may also be affected.
But it is different now. Fang Yun has directly seized the political power of Confucianism, and the impact on Confucianism will be much smaller.
Fang Yun discusses why Confucius' political ideas are so hollow from two perspectives.
The first angle is human nature. Fang Yun took out the data from a previous investigation conducted in collaboration with medical experts, and used the preferences, temperaments, etc. of twin brothers and sisters who had been separated since childhood as evidence.
This survey has been used before to prove that some people are born with inherent characteristics. Even if twin brothers and sisters grow up in different environments and have never met each other, when they grow up, their preferences or habits in many aspects will be surprisingly similar.
Fang Yun used this argument to prove that there are things inherent in human nature that are extremely difficult to change. Confucius believed that the ruler and his ministers were willing to implement benevolent policies and that the people could be educated by benevolent policies. This was a wishful and naive fantasy.
Fang Yun’s second perspective: ideal and reality.
Fang Yun believes that although Confucius grew up step by step from a humble beginning and eventually became the teacher of mankind for generations and pioneered the concept of benevolent government, he eventually embarked on a path of building castles in the air and forgot the most critical issue.
That is the final step of “politics”.
Should a family living on the loess land plant corn or cultivate paddy fields to plant rice? Should the iron plow blade be curved or straight? Should a child be bullied by another child and should the two sides reconcile or punish the bully? What should a woman do when she loses her husband and is pregnant and fighting for the family property? Should a woman be forced by her parents to marry someone she doesn't like, should she swallow her anger or bravely oppose...
These countless problems are the final step of politics and require specific and realistic solutions.
The human race has countless people, countless thoughts, countless ways of living, and countless difficulties.
What humans need most are ways to solve problems and better ways to solve problems.
Benevolent government has never been what the human race needs most.
Continuous innovation is.
Fang Yun believes that education for all is correct, that is, everyone can receive education, and it is possible that everyone can become Yao and Shun. However, this process is not to pursue the backward culture, system or lifestyle like that of Yao, Shun and the Zhou Dynasty, but to reach the highest inner realm through continuous learning and hard work.
It is absolutely right to uphold the excellent spirit of our ancestors and we must continue to uphold it. However, excessive worship of the ancients and contempt for the present and even the future will inevitably lead to decay!
People can be benevolent, but governments cannot.
A benevolent government will inevitably lead to the destruction of a 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 every country of the human race is not based on benevolent governance at its core, and he shattered the illusion with iron-clad facts.
Fang Yun reiterated at the end of this article that he personally particularly hopes that the human race will practice benevolent governance, but in fact, on the Shengyuan Star where the strong prey on the weak, and in the even more dangerous Ten Thousand Worlds, benevolent governance is a deadly poison.
We must distinguish between fantasy and ideal. Ideal is something that should be had and can be realized, while benevolent government is something that should be had but is a fantasy that cannot be realized.
Benevolent governance 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 universally accepted. However, if it is truly strictly implemented and one's own people believe in it, it will become the shackles of a group, or even a guillotine!
Confucius believed that benevolence could solve everything, while Mencius combined benevolence with politics and focused on benevolent politics. Therefore, this third point 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.