It is difficult to understand and thoroughly understand Li Su's orthodox theory and the theory of establishing faith, so it is normal for Liu Bei to fail to fully master it several times.

After learning, court officials represented by Fa Zheng still find it difficult to distinguish the boundary between "the war is a treacherous way" and "establishing a country with faith", and it is still blurred.

Especially the differences are "Can the enemy who cheated against the breach of trust and can be violent and violent? If so, what level should we do? Can we completely use any means to ignore the lower limit?"

Including many Qin fans in later generations, once they fell into fanaticism, they would mix with "the six countries are not white lotus, everyone is half a dozen" and mixed up.

This requires the principle to be explained clearly.

Li Su was very sincere and analyzed to Liu Bei step by step: "Since the Qin and Han dynasties, Han Shen first governed the country, and then Huang Lao, and then Confucianism was respected. However, Han Shen's convenience was difficult for the ruler to give up for a long time, so he focused on art and used expedient measures to harm the law.

Mencius believed that human nature had four good natures and advocated faith and righteousness. Xunzi divided human nature into two parts, false nature, false nature was evil and false can be good. However, these two theories were mostly disobedient among officials and scholars, and most of them were because scholars saw through the Han Dynasty's "Confucianism and the law" and would rather trust Han Fei's judgment on human nature.

According to Han Fei's words, "In ancient times, they competed with morality, and in the Middle Ages they pursued with wisdom, and now they competed with strength." If evil behaviors are known to others, they will be guarded by others. If wisdom is invented in new frauds, the deceived will be more wary next time, and mutual trust will no longer exist. Therefore, when fighting for strength, the use of wisdom is still declining, let alone morality.

Xiaozhi learned the use of trust and righteousness this time, but when he practiced the policy, he was shaken again, believing that "to deal with enemies who have also made fraud in history, you can do whatever you want and do whatever you want."

To put it bluntly, it is tempted by Han Fei's theory of "Today's struggle for strength", and I feel that the more morality goes down in the future. The so-called human hearts are not as old as the world's style is declining. After all, the monarch advocates trustworthiness and righteousness only cleans the atmosphere for a while and cannot last long.

Therefore, to break this evil thought, the key is to distinguish the boundaries of the use of faith and righteousness, and to distinguish the boundaries of good and evil in human nature, and to find the true meaning from the three theories of Meng, Xun and Han. If Your Majesty has time, I would like to go from reality to virtual, first discuss the real politics, and then discuss the principles of the normal."

When Liu Bei heard this, he put down his chopsticks and sat upright: "Even though I have said it carefully, I will not feel sleepy tonight. If I don't fully understand the ideals of this, I will probably find it difficult to fall asleep."

Li Su first analyzed the details of the right and wrong of the law of untrust based on the examples of Qin Shihuang and the Six Kingdoms period:

"I will start with the fall of Qin, which was questioned by Xiaozhi. The five hundred years of the Spring and Autumn Period and the Warring States Period are a model of the unpredictable and the world's style is declining. Every time in the last days, morality becomes increasingly declining.

Therefore, it is really impossible to find a country in the last seven countries that has never made a false faith. Therefore, from the perspective of pure faith theory, the seven countries that survived have more or less guilty. A true gentleman country has long been destroyed like Song Xiang's benevolent Song.

But if the world's political and historical writers stay at this level, and learn from Han Fei to destroy morality, then human nature and governance will be really useless. Our generation should study and study the way of heaven, of course, we must distinguish the degree of evil and try to promote good and praise evil.

Therefore, I have studied and analyzed hard and concluded that the "evil of no faith" of all countries is essentially different. This dividing line is whether to try to "destroy history and law". In other words, there are two types of untrustworthy, one is untrustworthy who is willing to pay the price of breach of trust, and the other is untrustworthy who is unwilling to pay the price of breach of trust.

The former kind of lack of faith is more or less inevitable, and it is a human nature and should not be demanded. As the saying goes, no one is wrong. How can a person not say a lie in his life and keep his promises in his promises?

Scholars who blindly advocate Han Fei like to seize this point of criticizing human nature, believing that everyone is just a degree of breach of trust and that there is no difference in essence. Then they encourage everyone to be untrustworthy.

But we must see that this kind of "faithlessness" will pay a price, and most of them have already paid a price. In other words, this kind of faithlessness is just a transaction with the "Great Righteousness of Heaven".

Many people know what the price they will pay if they cannot make promises or lie, and are willing to pay this price.

At this time, if you have no faith in it, just deal with it according to the law, fight against it according to the justice of the world, and redeem your sins.

When they were breach of trust in the history of the six countries, did they know that they would be punished by "righteousness in the world"? This is what they know.

Qi took advantage of the abdication of the King of Yan and sneak attacked Yan, which was despised by the world. Later, Qi fought back for Le Yi and almost destroyed the country, which was a price.

There are many other examples, but one thing in common is that when they commit acts of breach of trust, they have a set of "international law" or "world law" to punish them. They know that they cannot escape the condemnation of the world.

Qin's breach of trust has a clear expansion process. In the early years, Qin did not dare to lose those trusts that caused the whole world to backlash. However, in his later years, it became even worse. Many people did not believe because they recognized that 'This is the last battle, history is about to end, and there is no law in the world to restrain it from now on', and there is an additional breach of trust..."

This principle is difficult to explain clearly. Li Su spent a long time changing his modern language to ancient examples, and Zhuge Liang helped him improve it in the middle, so that Liu Bei could understand it.

However, if Li Su's next half of the words were said to other officials from God's perspective in modern language, it would be easy to understand:

Those who have modern concepts of rule of law and have received basic legal education know that the law is just a "forced agreement transaction" in the final analysis.

In other words, does it make people not "break the law" if the law is established there, even the principles of international law and international conventions are established there?

Of course not. If a person is mentally prepared and knows that he will be punished by law, he will be punished by law, but he will be deeply troubled and must do it. He thinks it very clearly.

Even if he knows that he will be shot after revenge, he will still do it, then he is just doing a "legal transaction".

The most despicable thing is those garbage who have not thought about the consequences of their legal actions, have a lucky mentality, feel that the law is useless, but end up being sanctioned and still crying.

It is also true when doing business. If the contract law writes a certain type of contract and does not stipulate a liquidated damages, you will lose 20% of the bid amount after breach of contract. Then you calculate and find that it would be better to pay 20% than to continue executing the contract, so you will breach the contract according to law and pay the money openly.

Who would look down on such a businessman? No. This is called "knowing what the price you have to pay for your behavior, and being mentally prepared to pay this price."

Therefore, "illegal law" and "destroying law" are different.

In Li Su's analysis, Qin's case should be divided into two parts. The first half is "generally violating international law". Those who have paid the price and are contrary to the morality of the world, and are condemned internationally or even besieged by chivalrous justice.

The latter half was "destroying the law". Qin was so aggressive that he had no scruples on the premise of discovering that he had hoped to destroy international law, destroy the justice of the world and international public opinion.

Things that can be committed or not can be committed should be violated as little as possible, just like Plato wrote that people with invisibility cloaks are unscrupulous.

The price of destroying the Dharma is that Qin was destroyed. It is clear that people in the world can't stand it anymore.

As Gu Yanwu said, there are "destroying the country" and "destroying the world" in dynasties.

Those who lose their country will be responsible for the meat-eating. Those who lose the world will be responsible.

Although Qin was not ruled by a foreign race, from the perspective of destroying all other social norms at that time, it was also considered to have been resisted by the "destroyed world", so even every man in the world rose up.

Of course, the same sentence is still said, without saying whether the six kingdoms can withstand the temptation of "destroying the law" if they have the opportunity to expand to this point.

If you don't resist, any of the six kingdoms will have to die if they change Qin's position. Then use their death to warn the later generations, so that the second dynasty will not dare to do things that will destroy the law, history and the world.

Li Su was very clear about Qin's characterization: merits are greater than demerits. After the merits are offset, one-third of the contributions are still to the shaping of the Chinese nation.

If the national character of China is jointly shaped by law, Tao and Confucianism, Qin's merits are still enough to support one-third of the "using Legalists to shape national character".

But Tao, two-thirds of Confucianism really have nothing to do with Qin.

Xiang Yu and the joint contributions of the people of the six countries account for one-third of them.

Han accounts for the last third. Every type of destruction in the previous category provides some lessons. Let future generations be respectful and know what they must not do, otherwise you will die no matter how strong you are.

Li Su felt that such a merit was not considered a bad news. Instead, it was a prudent reflection that would make the nation clear and see the nature of the nature.

...

From Liu Bei's standpoint, Li Su's analysis distinguished the evil deeds of "destroying virtue" from "destroying virtue" and completely explained the evil deeds of "illegal law" and "destroying law".

That not only solves the current specific decision problem, but also can be extended to solve the political foundation of the larger imperial system.

There is nothing to say about this decision. We cannot "because the enemy's dog bites the dog, we can join forces with some enemies that we originally said to destroy, but will not be left in the end."

So either Yuan and Cao fought together, or they would change nothing as planned.

Never do things like "openly uniting one of the parties to fight the other", there is no need to do it! Unless you are really willing to pardon the party you want to unite in the end.

After solving specific decisions, Liu Bei's greater interest was cited on the grand proposition of "whether moral and trustworthiness governance can be effective for a long time, and if possible, what should we do?"

Liu Bei suffered hardship when he was young and personally witnessed the complete collapse of the system of recommendation.

Who made him risen when Li Su helped him operate and secretly bought official positions? Before selling official positions and titles, he was nominally recommended, but in fact, he was a tragic situation that even a talented and virtuous man could not get up. Liu Bei knew better than anyone else.

"I don't know how to write, but I check my filial and honest father's separation, and my humble family is as simple and innocent as mud, and the high-ranking general is as timid as a chicken."

The system of recommendation is based on morality. The complete collapse of this thing is because by the end of the Eastern Han Dynasty, the moral education and the system of loyalty were completely useless.

Liu Bei knew very well that in that environment, the most common method used by those who have lost their morality and trustworthiness to attack morality and trustworthiness was actually Han Fei's trick, which was the one used by Fa Zheng a few days ago.

Let’s use “everyone has had bad morals and has bad faith” as an example, and then mix it up with the mud to endorse the dishonest morals and use the fact that “human nature is completely evil” to excuse it, and say that proclaiming morals and trustworthiness is “a hundred steps of laughing at a hundred steps”.

Any type of social norms, in which people with different levels of compliance are set for the rebuttal reason of "fifty steps, laughing, and hundreds of steps", then this set of social norms will basically come to an end.

People who lack great virtue can use "You are also unethical, what qualifications do you have to say to me" to fight back against people who lack small virtues.

However, after hearing what Li Su said today, he seemed to be able to further subdividing this issue and clarify it, at least it would allow those who lack great virtue to no longer lead those who lack small virtue to fall into depravity.

It is obviously a political vision that can divide the degree of good and evil and social norms of people into more detailed evaluation criteria to save more people who are disheartened by morality and faith.
Chapter completed!