Many people think that Ye Feng's so-called absolute control can really allow him to achieve "an elephant and an ant living together?" You know, Ye Feng's strength at the moment, as long as he indulges his power, in just a moment, the entire chaos will be over. The Holy Land will be wiped out. This is no exaggeration at all. Using elephants and ants to live together is already a very conservative metaphor. So how did Ye Feng do it?
In fact, this question is the same as "Why Ye Feng is invincible but destined to be unable to defeat Ren Xiaojin, Yingying and the others". The reason can only be found from the concept of "people".
In fact, the so-called absolute control, to put it bluntly, means absolute restraint and absolute lack of freedom. In addition to restraining others, for Ye Feng, what is more important and critical is restraining himself. Just imagine, Ye Feng is the strongest, has the most destructive power, and no one can kill him, so Ye Feng's self-restraint is so valuable.
Since the date of Ye Feng's Golden Elixir, Ye Feng's Golden Elixir has been locked by Ruan Qinghan. And this was forcibly restrained by others. From then on, Ye Feng had to learn to control power to reduce the waste of power. That was the starting point of Ye Feng's absolute control of power.
And Ye Feng's restraint on himself is not just forced restraint by external force. What's more important for Ye Feng is self-discipline. Of course you can also understand it as self-discipline.
Most people understand self-discipline as self-restraint and self-suppression of desires. Then the Demon King Ye Feng, Ye Feng who is full of desires can achieve true self-discipline. Isn't this a bit contradictory?
But this is not the case.
First of all, we must understand that self-discipline is anti-human, but self-discipline does not mean suppressing desires or eliminating desires.
True self-discipline is the action taken in pursuit of higher-level desires.
People who can achieve self-discipline actually resolve and eliminate those small and useless desires by seeking higher and deeper desires. To put it bluntly, this is just a trade-off of weighing the pros and cons.
For example, if someone tells you that as long as you go to bed early and get up early for a month, I will give you 10 million. So how difficult do you think it is to put down your phone before going to bed and not check Douyin? Do you think it becomes easier instantly? After all, there are ten million there to support it. All this must be attributed to the ultimate desire behind self-discipline. Otherwise, why do you think Kobe can see the moon at four o'clock in the morning? Doesn't he want to sleep in? The reason why Kobe is able to discipline himself and get up early is because the deep-seated desire in his heart is the sense of honor that comes from winning. Therefore, the small desire of sleeping in is not worth mentioning in the face of the big desire to win.
We often say that when a person has a higher mountain to climb in his heart, he will not care about the quagmire at his feet. Only then can he face the pain that is unbearable for ordinary people in the calmest way. So why not What about another form of self-discipline?
Therefore, those who have deep desires do not need self-restraint at all, they have their own internal driving force. Simply put, self-discipline is the external state that occurs when people pursue higher and deeper desires. In the eyes of outsiders, this state of mind seems to be self-denial, but to him, it is just a matter of doing nothing and integrating knowledge and action.
Therefore, as a real demon king, Ye Feng has the ultimate desire. He has the highest and deepest desire - that is for all "people". That kind of desire is truly the ultimate arrogance, but he is the devil, so Ye Feng should be arrogant, so he can have such arrogant desires. So he will not indulge in base desires.
For Ye Feng's highest desire, he must face an unprecedentedly powerful enemy. Such an enemy forces Ye Feng not to waste his strength and energy on those low-level desires. This is seen by outsiders as extreme self-restraint, that is, self-discipline.
Another most direct manifestation of Ye Feng's self-restraint is moral self-restraint. We often say that morality is the most important characteristic that distinguishes humans from animals. Animals have no morality, but humans do. The Tao of Ye Feng's golden elixir fusion is "Humanity". Humanity, humanity, you must at least be a human being before you can talk about humanity. This determines that he must be moral. Otherwise, the moment he loses his morality, he will also lose his qualifications as a "human being". Just imagine, you are no longer a human being. Isn’t it ridiculous to talk about humanity?
And we have to admit that morality is just a tool. People can use morality to restrain others to consolidate their own exploitative and ruling class, or they can use morality to restrain themselves like Confucius. Such a contrast, the former's morality has caused no dynasty in Chinese history to last more than three hundred years, while the latter's self-restraint has made today's most holy teacher-Sage Kong.
We hate those who use morality to restrain others, and we also hate being the one who is restrained by morality. We even think that those who use morality to restrain themselves are even more self-restrained. We might think that what we should pursue is absolute unfettered freedom.
But that's not right. Real freedom should be freedom with constraints. Because absolute freedom will inevitably bring huge destruction. When Ye Feng taught Yun Xi, he told her from the beginning: the greater a person's power, the greater his responsibility. As for this responsibility, even if you are unwilling to take on the responsibility of helping others, there is a bottom line of responsibility, which is to control your own power and not endanger the equal lives of other living beings. To put it bluntly, it is still self-discipline. And this was something Ye Feng never dared to forget.
To give a counterexample, Xu Le, the protagonist in Mao Ni's novel "Jian Ke", is moral, but Xu Le's morality is himself. My heart and behavior are as clear as a mirror, and everything I do is righteous. It is a kind of selfish morality. Its essence is freedom without restraint and wantonness without restraint. Xu Le either uses morality to restrain others, or uses morality to encourage himself, but never uses morality to restrain himself. Therefore, Xu Le is essentially an extremely liberal person who defies nature. He is the same as Gu Yue Fang Yuan in "Gu Zhenren". Except for their different personalities, they are highly consistent in cognition. They don't care about the law, their beliefs, universal morality and public order and good customs, their own responsibilities, and themselves. the result of. As for the consequences of doing so, the attitude of the novel's author Mao Ni on the "Sade" issue is an excellent example of personal practice.
So to sum up, it is precisely because Ye Feng's "humanity" has the implicit meaning of self-restraint that Ye Feng's self-discipline will be reflected in the absolute control of power, so Ye Feng can achieve absolute control in several dimensions far beyond others. control.
