The view of the assertion that the righteous have more help and the unrighteous have less help

Of course it's correct.

For example, if you face off against Huang Guangyu, generally speaking, you don't have his financial resources, and he can easily defeat you; for he is more enlightened than you, though he is harsh and demanding, and cruel; But he has money to pay his bills, and from him he can live a good life; And you have nothing, and others naturally support him and not you.

But on another level, if you fight against Huang Guangyu, the fight is white-hot, like Gonggong Hai and the Queen Mother facing each other in the palace, you can't fight, and as long as someone else stabs in the back, you can kill either side; In this case, a moral attitude comes into play. Some people think that you are kind and angry, so they decide to support you and give Huang Guangyu a knife; Note that if you can fight with Huang Guangyu to the point of white-hot, you are also a master, at least with strong financial resources.

It is right that there is much help for the righteous and little help for the unjust. But morality is not the only factor that contributes to "gaining and losing the way", and in many cases it is not the main factor. If you want others to support you, you are enlightened, and there are many ways, such as threats, temptations, sending beautiful women, separation, etc.; And if you want others to oppose him, you don't have to be discordant, you can separate his friends, you can hit his strength, as soon as his strength is weak, there will naturally be fewer helpers, forming a situation of unrighteousness.

In our textbooks, we only say that morality plays a decisive role, and we are fooling students.

He put forward the viewpoint that "the time is not as good as the location, and the location is not as good as the people", and pointed out that "people" are the primary condition for defeating the enemy. "He" is the "many helps" and "the world is smooth", that is, the support and support of the people, which reflects Mencius's political thought of "the people are noble and the king is light". Song Zhuxi's annotation to this chapter is:

Yin said: Those who speak the world are only to win the hearts of the people. "The note of Qing Jiao Xun is:

The harmony of the people is precious, more precious than heaven and earth, so it is said that the people of the hill are the sons of heaven. It can be seen that this chapter is not about war, but about the people's will, and it is about the importance of practicing the "royal way" (that is, "benevolent government") through war. Advancing layer by layer, the essay first compares the time and the location, and the location and the people, and points out that the three factors of time, place, and people play different roles in the war. In the end, it is up to people to deduce the conclusion that "those who have attained the Tao will have much help, and those who have lost the Tao will have little help".

The Communist Party is enlightened, 90 million people participated in the Huaihai Campaign, and the Kuomintang is unreasonable, and it doesn't care about the feelings of the people at all.

There is much help for the righteous and little help for the unjust.

The central argument is that the right time is not as good as the right place.

The geographical advantage is not as good as the people. It means that the weather and seasons that are conducive to operations are not as good as the geographical situation that is conducive to operations, and the geographical situation that is conducive to operations is not as good as the people's aspirations and internal unity in operations. "There is much help for the righteous, and little help for the unjust", from "Mencius: Gongsun Chouxia", which refers to standing in terms of justice and benevolence, and will get the support and help of the majority; If we violate morality and benevolence, we will inevitably fall into isolation.

Original:

The time is not as good as the location, and the location is not as good as the people. The city of three miles, the Guo of seven miles, the ring and attack it without victory. If the husband attacks it, there will be those who have the right time, but the one who does not win is not as good as the location.

The city is not high, the pool is not deep, the military revolution is not strong, the rice millet is not much, and the people are not as good as the people.

Therefore, it is said: The people of the domain do not use the boundaries of the frontier, the country does not use the danger of mountains and streams, and the world does not take the benefits of the military revolution. Those who have attained the Tao have much help, and those who have lost the Tao have little help.

The widow helps, the relatives help the most, and the world agrees. Take the source of the world to take Xiangshun, attack the side of relatives, so the gentleman does not fight, and the war will be won.

Appreciation: The author's positive meaning is contained in the following assertion that "there is more help from the righteous than hail, and little help from the unjust". The "Tao" here is "benevolent government."

This assertion points to the essence of "man". He then further deduces that the congregation is "helpless" and "helpless" and "helpless" is obedient.

One against the other, with a sharp contrast. Finally, he concludes with "If the gentleman does not fight, he will win the war", which explains the importance of "harmony" very thoroughly and deepens the center of the article.

Through the "time", "location", "people", and compare these three, layer by layer. It proves the truth that "the time is not as good as the location, and the location is not as good as the people". The management of the common people cannot only rely on the boundaries of the demarcated territories, the consolidation of national defense cannot rely on the dangers of mountains and rivers, and the conquest of the world cannot rely on the strength of force.

A monarch who can implement "benevolent government" will have more people who will help him, and a monarch who cannot practice "benevolent government" will have fewer people who will support and help him.

Background: Mencius.

Born in the country of Lu.

Aristocrat, his ancestor is the Mengsun of Xuanhe in the late Lu Kingdom. But by the time Mencius was born, his family had declined. In the late Spring and Autumn period, Daheng was in chaos, and their family gradually declined, and they were forced to move from Lu to Zou.

After that, things were difficult, and when Mencius was a child, he had to "rent a house and live". The condition of Mencius's parents is no longer available. It is only known that Mencius lost his father at a young age and lived with his mother. For Mencius's reading, Meng's mother.

He chose to live next to his neighbor three times, and was angry and cut off the machine.

From the age of 40, Mencius began to come into contact with politicians in various countries and traveled to various vassal states, in addition to receiving lectures from Jizi disciples.

In between, propagating their own ideological doctrines and political propositions. Mencius inherited Confucius.

The idea of "benevolence" advocates "people-oriented", "the people are precious, the community is secondary, and the monarch is light."

Mencius opposed annexation wars, which he considered too cruel and advocated "benevolent government" to unify the world.

The theoretical basis of Mencius's doctrine of "benevolent government" is the "theory of sexual goodness". Mencius said, "Everyone has a hidden heart." He believed that goodness was a kind of nature unique to human beings, and it was also a fundamental sign that distinguished humans from animals.

There are three kinds of arguments: in order: example argument, reason argument, and comparative argument.

Layer by layer, layer by layer. In the first paragraph of the article, he put forward the argument of Zhongqi and the absolute heart of the heart, and then used war examples to demonstrate that "the time is not as good as the location", and "the location is not as good as the people", highlighting the importance of "people"; Paragraph 4 further elaborates that in order to attain "harmony," one must first "attain the way." The whole text closely revolves around the center of "people", interlocking with each other, reasoning layer by layer, showing extremely rigorous argumentation art and strong logic.

1, Shang Tang cut Xia Ji, Xia Ji lost his way and had little help, and Shang Tang got a lot of help. The Tang of the Shang Dynasty crusaded against the Ji of the Xia Dynasty, the Ji of the Xia Dynasty had no morality, no one helped her, and the Tang of the Shang Dynasty had morality, and there were many people who helped him.

2, King Ji of Zhou Wu sent a sword to the Shang Dynasty, and the Shang King was unjustified and unhelpful. When Ji Fa, the king of Zhou Wu, crusaded against the Shang Dynasty, the Shang Dynasty had no morality, so no one helped him, and Ji Fa was just the opposite.

3. In 209 BC, Qin II lost his way and was helpless, and Chen Sheng and Wu Guang were helped. In 209 BC, Qin II Hu Hai had no morality and no one to help him, while Chen Sheng and Wu Guang had morality and there were many people to help them.

4. At the end of the Sui Dynasty, Yang Guang had no way, peasants revolted in various places, and the Wagang army received a lot of help. In the last years of the Sui Dynasty, Yang Guang had no morality, and the peasants in various places revolted, while the Wagang army had morality and someone helped them.

5, Emperor Yuan Shun had no way, and the Red Turban Army led by Zhu Yuanzhang was helped. Emperor Shun of the Yuan Dynasty had no morality, and the Red Turban Army led by Zhu Yuanzhang had morality.

Background of creation. Excerpt from "Mencius: Gongsun Chouxia", Mencius was born in the nobility of the Lu State, and his ancestor was the Mengsun of the late Lu State. But by the time Mencius was born, his family had declined.

The chaos of the late Spring and Autumn period caused their family to gradually decline, and they were forced to move from Lu to Zou. After that, things were difficult, and when Mencius was a child, he had to "rent a house and live". The condition of Mencius's parents is no longer available.

It is only known that Mencius lost his father at a young age and lived with his mother. For the sake of Mencius's study, Mengzi's mother chose to live next to her three times, and she was angry and cut off. From the age of 40, in addition to receiving disciples and lecturing, Mencius began to contact political figures in various countries, running among the vassal states, and propagating his own ideas and political ideas.

Mencius inherited Confucius's idea of "benevolence" and advocated "people-oriented", "the people are precious, the community is secondary, and the monarch is light." Mencius opposed annexation wars, which he considered too cruel and advocated "benevolent government" to unify the world. The theoretical basis of Mencius's doctrine of "benevolent government" is the "theory of sexual goodness".

Mencius said, "Everyone has a hidden heart." He believed that goodness is a nature unique to human beings, and it is also a fundamental sign that distinguishes humans from animals.

What is the argument that the righteous have much help and the unjust have little help?

Hello hungry, you can try the argument idea of the righteous and the unjust, and the unrighteous and unjust. The main feature of the argument is that it adopts the argument structure of "total-paralimb finger-total".

First, put forward the central thesis that "the time is not as good as the location, and the location is not as good as the people"; Then set up examples to prove that "the time is not as good as the location", "the location is not as good as the people"; Finally, the central argument is argued in terms of reason.