Chapter 147: The Struggle Between Righteousness and Profit (Part 2)

Yu Yu Yuling was deeply impressed, thinking: How could I have never thought of the examples of Emperor Shun and Zi Gong? I've read the Book of Great Transmission and the Records of the Grand Historian too! Clearly, I haven't studied them thoroughly enough! I must work hard and read diligently!

Yu Yu Qianlou saw signs of the scene slipping out of control and quickly glanced at his father, asking silently whether he should intervene to stop the argument.

Yu Yi gently shook his head, signaling him not to interfere.

Liu Cheng sneered: "You cover up your faults with flowery words, use clever rhetoric to deceive. Hoping to deafen and blind others, turning black into white—this is truly beneath contempt. Wang Yang, if you simply admitted your mistake, I might respect you a little. But to twist logic and argue falsely is to sink to the lowest rank!"

He sat upright, smoothed his expression, and spoke solemnly:

"Emperor Shun rose from the common people—he tilled the hills of Li, fished in Lake Lei, made pottery by the river, crafted tools on Shouqiu, and traded in Fuxia. Though he sought profit, at that time he was not yet a scholar-official, so we cannot blame him. Zi Gong was a man of supreme intelligence, yet he diverted his focus to profit and craftiness, and thus fell short of Yan Hui and failed to attain the Great Dao! That is why it is said: 'The Master's writings and teachings are accessible; but his words on human nature and the Dao of Heaven are not.' Those whose desires run deep have shallow heavenly insight! You don't even understand this principle, yet you dare to compare yourself to sage kings and worthy men? How absurd!"

At these words, everyone's expression changed.

This speech was not only fiercely aggressive and deeply insulting, but its logic was rock-solid—every word drawn from the classics, every sentence grounded in reason, utterly dismantling Wang Yang's two examples! The phrase "Those whose desires run deep have shallow heavenly insight" alone made rebuttal impossible; then came "to compare yourself"—sealing Wang Yang's fate. There was no way to answer, no words left to speak!

Yan Yan Youcheng couldn't help thinking: If I were Wang Yang, I'd be blushing furiously, utterly speechless.

Yu Yu Qianlou thought: Last time, Wang Yang had left Liu Cheng speechless in their debate over north-south geopolitics. This time, the tide may have turned.

Yu Yu Yuling listened in heart-pounding dread, deeply worried Wang Yang would be humiliated and lose face. The sages had long settled the debate between righteousness and profit. Liu Cheng stood on the high ground of moral authority—his position was overwhelming.

Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Xie Lady Lady Lady Xie Lady Lady Xie Lady Xie Xinghan didn't believe Wang Yang could be defeated, but worry still creased his brow, his fingers tightening slightly.

Wang Yang didn't grow angry; he smiled faintly:

"The blind cannot enjoy the beauty of literature; the deaf cannot hear the sound of bells and drums. Is it only the ears and eyes that can be deaf and blind? The mind can be too! In the age of Tang and Yu, customs were pure and simple. The rulers were like branches atop trees, without any desire to dominate; the people were like wild deer, without any posture of subservience. Even the noblest, like Yao and Shun, wore only linen in summer and deer-skin in winter, thatched roofs left untrimmed, wooden rafters unplaned—how different from today's rigid distinctions between noble and common!"

At that time, there were no scholars or officials; the term "scholar-official" you so admire—tracing back to the early Spring and Autumn period—was not yet a noble status. The Zuo Zhuan says: "Scholars have servants among their own sons," meaning they made their own sons into servants. Du Yu's commentary explains: "Scholars were lowly; they used their own sons as servants." The Book of Rites says: "When asked about a scholar's son, if he is grown, say: He can now serve as a host; if young, say: He cannot yet serve as a host." This too is proof of servitude! The Shuowen says: "Shi means service." As a child, one serves; as an adult, one takes on duties—where is the nobility here?

"You compare Shun to scholar-officials, implying he could seek profit before becoming one, but not after—this is like beating two drums, but neither drum sounds—" Wang Yang frowned, dragging out his tone as if reciting opera lines.

Even Yu Yi and Yan Yan Youcheng couldn't help laughing at this point; Liu Cheng's face turned purple.

Wang Yang shifted tone, his voice returning to normal: "But this is your ignorance—I don't blame you. Yet you claim Zi Gong failed to match Yan Hui and attain the Dao because he dabbled in commerce—that's a misunderstanding of facts. Suppose I said: 'Your temperament is smaller than mine, so your scholarship is inferior to mine—'"

Liu Cheng flew into rage: "Wang Yang! How dare you insult me!"

Wang Yang snapped his fan shut and pointed: "See? I knew you'd get angry. Because your scholarship isn't higher than mine—not necessarily because of your temperament! Of course, your temperament is fine—everyone knows that. I'm just giving an example. Don't go validating my point..."

Liu Cheng trembled with rage. Yu Yu Yuling covered his forehead, stifling laughter. Yan Yan Youcheng nearly spat out his wine. Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Xie Lady Lady Lady Xie Lady Lady Xie Lady Xie Xinghan instantly hid his face behind his fan, the fan trembling violently. Yu Yi chuckled and shook his head. Yu Yu Qianlou, fighting back laughter, swore to himself: No matter what happens from now on, I will never debate Wang Yang again—this man is invincible...

Wang Yang tapped his fan on the table: "So, your claim that Zi Gong fell short of Yan Hui and failed to attain the Dao because he engaged in commerce? That's not necessarily true. If your logic holds, then among Confucius's three thousand disciples and seventy-two virtuous men, everyone except Yan Hui himself was inferior—were they all inferior because they dabbled in commerce? Confucius himself said of Yan Hui: 'I am not his equal.' Was Confucius also inferior because he dabbled in commerce—"

Liu Cheng seized the opening: "That's humility! Do you understand humility?"

Wang Yang smiled triumphantly: "Exactly! Then why can't Zi Gong's saying, 'The Master's words on human nature and the Dao of Heaven are not accessible,' also be humility?"

Liu Cheng choked, realizing too late he'd been trapped.

"And your citation of Zhuangzi's 'Those whose desires run deep have shallow heavenly insight'—well cited, but don't cite it again. That's a Daoist doctrine of forgetting the self and returning to the true. It directly contradicts your Confucian moral stance against me. If you follow this logic, then Confucius craved benevolence, Mencius pursued righteousness—would their heavenly insight be shallow too? And you, Liu Cheng, who boast of upholding righteousness in debate—your insight is shallow on top of shallow, utterly unworthy of notice."

"You—!" Liu Cheng was speechless with rage, pointing at Wang Yang, his chest heaving.

"And you say I have the audacity to compare myself to sage kings and worthy men—I admit it. But why do I have the audacity? Don't you know the reason yourself? Isn't it to spare you, this shallow man? The shallow are blind to what's coming; the wise see before it emerges. Because you're shallow, you only know to follow the ancients, cling to old customs, so you can only accept examples from the sages. But don't think your admiration of Shun means you'd support him today. If Shun were born now and the sage emperor raised him from the fields, you, deaf and blind, ignorant and narrow-minded, would surely blurt out: 'Lowly birth, low rank, scheming for profit—he can't be compared to scholar-officials!' Tell me—isn't that exactly your tone?"

Yu Yu Yuling felt utterly humbled.

Yan Yan Youcheng was awestruck, murmuring in admiration: This man's debating skill may rival even Wang Rong's!

Yu Yu Qianlou, stunned, suddenly felt a pang of sympathy for Liu Cheng!

Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Xie Lady Lady Lady Xie Lady Lady Xie Lady Xie Xinghan now saw clearly: Wang Yang's debate seemed like a flood sweeping all before it, but in truth, every point was tightly structured, each argument linked to the next. Especially that final phrase—"deaf and blind, ignorant and narrow-minded"—perfectly echoed his opening: "Is it only the ears and eyes that can be deaf and blind? The mind can be too." It was like composing an essay.

Hearing Wang Yang mimic his tone so uncannily, Liu Cheng felt blood rush to his head, stars dancing before his eyes. His hand slid across the table, brushing a wine cup—he grabbed it instinctively, ready to hurl it at Wang Yang. Chen Chen Chen Qingshan had been watching him closely; the moment Liu Cheng moved to throw, her sword scabbard twitched—but Liu Cheng forced himself to stop, placing the cup down again.

He took a deep breath, suppressed his fury, and asked calmly: "Confucius said: 'The gentleman understands righteousness; the petty man understands profit.' You speak of profit constantly—do you admit you are a petty man?"

Wang Yang, seeing Liu Cheng restrain himself and return to the core issue of profit versus righteousness, now held him in higher regard, and countered: "Confucius said: 'If wealth is attainable, even if it means holding a whip as a groom, I would do it.' Are you saying the Sage is a petty man?"

Liu Cheng fell silent for several seconds, then replied calmly: "The opening of the Analects, Chapter Zihan, is: 'The Master rarely spoke of profit.' When Mencius met King Hui of Zhuge Zhuge Liang, his first words were: 'Why must Your Majesty speak of profit? There is only benevolence and righteousness.' The distinction between profit and righteousness is clearly established in the classics. I have heard 'see profit and think of righteousness'—never 'see righteousness and think of profit.' As for you, Brother Wang, you probably see profit and forget righteousness!"

How brilliant! Yu Yu Yuling inwardly marveled.

Yu Yu Qianlou thought: Wang Yang certainly possessed unruly talent, but Liu Cheng was no less deserving of his reputation as a scholar. Had he not met Wang Yang, he would have shone brightly in Jingzhou.

Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Lady Xie Lady Lady Lady Lady Xie Lady Lady Lady Xie Lady Lady Xie Lady Xie Xinghan knew Liu Cheng had regained his composure. Dodging, digressing, and expanding the debate could never defeat Wang Yang—it would only bring him further humiliation. Only by returning to the ancient Confucian clarity of the "profit-righteousness distinction" could he erect a solid wall, leaving Wang Yang with no escape. This fortress was strong—Wang Jun, you must strive!

Wang Yang shook his head: "Brother Liu speaks of petty righteousness and petty profit. True righteousness and true profit are those that benefit the state and the world! As the Mozi, Chapter Wang Wang Jian'ai, says: 'The deeds of the benevolent must seek to bring benefit to the world.' Few things benefit the state and the world greatly—but 'commerce' is one of them. If properly managed, it can greatly benefit the nation and the world!"

At these words, the young men at the table were all astonished.

After all, valuing agriculture and suppressing commerce had always been the norm, deeply ingrained since ancient times. Even aristocratic families who engaged in trade did so only for profit, feeling it compromised moral principle, never regarding it as honorable. Though Guan Zhong promoted commerce and helped Duke Huan of Qi become hegemon, Confucians still said: "The deeds of the Five Hegemons are shameful even to a five-foot child!" Since Qin and Han, every dynasty had suppressed commerce—yet now Wang Yang openly declared that commerce could greatly benefit the state and the world! Was this not shocking?

Yu Yi leaned forward, his elbow pressing against the food tray without noticing, his expression grave.

——————

Note: Liu Cheng's citation of Zi Gong's phrase, "The Master's words on human nature and the Dao of Heaven are not accessible," has other interpretations, but Wang Yang refrained from raising them, lest the debate shift focus.