In the middle of the Warring States period, a group of debaters appeared, who analyzed nouns in mutual criticism, examined the relationship between names and facts, and explored the techniques of debate. Later generations called these debaters masters, and their knowledge was called debate or famous science. Some scholars believe that the "masters" of the Warring States are similar to the "wise men" of ancient Greece, and both belong to the "sophistry school".
Deng Yan is regarded as the ancestor of famous artists. Lu Sheng's "Notes on Ink Debate" said: "From Deng Analysis to Qin, famous masters have written books in the world, and the rate is quite difficult to know. "Deng Yan is a Zheng Guoren, and at the same time as his son, he is a famous lawyer. The son-in-law began to cast a criminal book for Zheng Guo, and when the written law was promulgated, the profession of assisting others in litigation appeared, and Deng Yan was a lawyer engaged in this profession.
The "Lü Shi Chunqiu" records that Deng Xuan relied on his argument to be able to achieve "taking right and wrong as right, thinking that right and wrong, right and wrong, and can not change with each passing day." Desire is overcome by victory, and sin is overcome by sin.". This can be shown from one side that Deng Yan was a highly polemical debater at that time. Xun Zi also mentioned Deng Yan and Hui Shi together, which shows the status of Deng Yan's debate in the minds of the pre-Qin people.
In the middle of the Warring States period, there was a peak in the trend of famous debates, and among these debaters, a relativist faction represented by Hui Shi gradually formed, talking about "contract differences"; the absolutist faction represented by Gongsun Long talked about "leaving Jianbai". These are the two main types of pre-Qin sophistry.
Huishi, a native of the Song Dynasty, lived between about 370 and 310 BC. At the same time as Zhuangzi, and as a friend. The book "Zhuangzi" records many conversations with Huishi, and also records that after Huishi's death, Zhuangzi passed by his grave and said to his disciples with emotion that he would never find anyone who could argue with him again.
Huishi was once the face of King Hui of Wei. In the thirteenth year of the reign of Queen Hui of Wei, Zhang Yi went to the State of Wei and proposed a strategy for the State of Wei to make good friends with Qin and Han and attack Qi and Chu. Huishi, on the other hand, advocated that the State of Wei should unite with Qi and Chu to reject Qin. The King of Wei took Zhang Yi's advice and forced Huishi to leave the State of Wei. After Zhang Yi returned to the Qin state, Hui Shi returned to the Wei state. Politically, Zhang Yi was Huishi's biggest political enemy.
Zhuangzi said, "Huishi is multifaceted, and his book is five cars", and shan is "the saying of all things". This shows that his doctrine contains a lot of knowledge of nature. Huishi once went to the Chu state for the State of Wei, met a debater named Huang Ji, and asked him why the sky did not fall, why the earth did not fall, and the truth of natural phenomena such as wind, rain, thunder and lightning, and he replied endlessly, without thinking at all. However, no writings of Huishi have survived.
Huishi advocates "contract difference" and believes that "all things are the same". From the same side, everything is no different. From the other side, everything is different. The same and the different are both relative. Under this principle, "heaven and earth are low, mountains and Zeping", "turtles grow longer than snakes", "white dogs are black" and so on.
He absolutizes the relative side of the attributes of things and exaggerates them one-sidedly. Deny that there are differences and contradictions in things. Huishi relativizes the nature of things, believing that the same is different, and the difference is also the same; black is white, and white is also black; there is no difference between length, height, beauty and ugliness, good and evil, etc., and there is no definite accuracy. This is utter sophistry.
Gongsun Long, a native of the Zhao kingdom, lived between about 320 BC and 250 BC, and was a guest of the Zhao Sheng family of the Pingyuan Emperor. Gongsun Long was good at debate, and once argued with Kong Pu that "the white horse is not a horse". The main ideas of Gongsun Long, preserved in the book "Gongsun Longzi", the original fourteen articles, the existing six.
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Gongsun advocated "leaving the solid white", believing that the hardness and color of the stone and the stone itself are three different things. He argues that our eyes can only see the white of the stone, and our hands can only perceive the hardness of the stone. Since the human eye cannot see the stone hard, hardness does not exist for the eye. The hand cannot perceive the white of the stone, so white is not tactile. The idea of stone is the habit of people's thoughts. In this way, hard, white, and stone, these three are separated from each other. For the fingers there is only hardness, for the eyes only white, for the idea of stone. Therefore, we cannot say that the stone is white and firm, but can only be a collection of three isolated properties of hard, white, and stone.
Gongsun Long's view is to regard sensory experience as the only reality, denying the objective nature of objective things behind sensory experience. The experiential information that people obtain from perceptual perception is absolutized, and these attributes are things that exist independently of objects. Epistemological ideas similar to Western empiricism. Huishi mixes all the attributes of things, while Gongsun Long absolutizes, isolates, and separates all attributes of things. The properties of things and things are objective, independent of our senses and cognitions, and the perceptual experience is only a reflection of objective things and their properties in our different senses and perceptions. They are not isolated from each other.