Famous swordsman Nie Gai;

Jing Ke, a famous assassin;

Nie Zheng;

Feng Xuan, photographed the three caves of Long song's cunning rabbit;

Self-recommendation of Mao sui;

Hermit Hou Sheng;

Tian Guang who introduced Jing Ke to Taizi Dan;

Warrior Zhu Hai;

Lu Goujian (a ranger who fought alongside Jing Ke) criticized Jing Ke for not being good at "stabbing the sword" after the Qin Incident. )

Tian Wen of Meng Changjun, Qi eats cock crow and steals dogs.

Zhu Ying-Huang Xie, Shen Jun in the spring of Chu;

Want to stay, Zhuan Xu, both an assassin;

Yu Jean, a famous assassin;

Shang Yang, Li Si, Lin Xiangru and Fan Ju should be the most prominent figures in the public.

Like gongsun, he is loyal to the liver and courageous, and he is an orphan of Zhao. "Historical Records Zhao" is recorded;

Chinese cabbage, eaten in Meng Changjun;

Li Yuan, this is a negative example. It killed Chun Shen Jun who raised him.

There's another one. A lame doorman who was helped by Ping Yuanjun Ping Yuanjun in Historical Records and Biography of Qing Yu was psychologically gloomy. He killed a beautiful woman with a smile and framed Ping Yuanjun, which helped him to kill a beautiful woman. This is also a villain (but not a strict doorman).

* * * The same features can be summarized as follows:

1. "Master two guests one" and "Master one guest two"

Li Yuping summarized the power evolution of "potential" and "Tao" into two modes: "master, two guests, one" (one guest is multi-master) and "master, one guest, two" (multi-guest, one master). In the former mode, the door guests ran among the princes and nobles of various countries and chose to take refuge under the door, and they were not ashamed to learn from each other. It is a matter of course that "good birds choose wood to live" and "if they are together, they will stay, but if they are not, they will go". If the book "Warring States Policy" is a collection of speeches and stories of military strategists and strategists, it is suspected that an old woman sells melons; Then, Li Si's book "Persuade to expel the guest" lists the figures in the history of Qin State, which convincingly proves the great contribution made by Gong to Qin State from weak to strong and the irreplaceable realization of the strategic goal of "crossing the sea to control the princes".

Seeking equality

Since in the fierce competition among countries, those who gain talents win and those who lose talents die, as talents, they naturally have the capital and qualifications to bargain with their masters. As a result, some Mencius refused to go to the king of Qi first when he was ill, while some Yan Jin and Shu Guo refused to go to the temple, but they dared to speak frankly to the angry king of Qi, "A gentleman is expensive, but a king is not expensive!" In the context of more than one guest, customers often ask their hosts for special or even "equal" treatment in order to improve their social status. Feng Xuan sang "No fish to eat" in front of Meng Changjun's house, followed by "No car to go out", and then sang for her three abandoned mothers.

3. For spiritual pursuit

In the pre-Qin hegemony era, some people not only demanded higher material treatment from their masters, but even sought to establish a spiritual "confidant" relationship with them. Only by gaining the respect of the "peerless warrior" can we be loyal to it. Yu Rang was a guest of Fannie Mae and Bank of China, and did not avenge their deaths. Instead, he assassinated Zhao Xiangzi for Zhi Bo by painting his body and swallowing charcoal, and told the eternal famous saying that "a scholar dies for a bosom friend, and a woman loves herself". Cao Mo and Jing Ke are also such public figures, and their masters all have the face that corporal Li Xian values talents.

4. Extreme means to realize self-worth

The vulgar things of the pre-Qin people were mixed, ranging from ruined aristocratic children to bottom-level vagrants who were unwilling to be poor. Their common feature is to pursue their own value in the "troubled times" when the ceremony collapses and the music breaks down. They are eager to make contributions, and like Confucius, they are "ill and nameless." Even at the cost of his life, he is willing to shock the world with extreme behavior and go down in history. Some of them are unprincipled, such as Su Qin, Zhang Yi and Shang Yang. If they can win the favor of the owners, they will use that (this can naturally be said to be a "principle"); If Yurang takes revenge on Zhi Bo, a "little man", I will work for him, a man who values me. Some people have no humanity, for example, Wuqi killed his wife in order to win the trust of Lu, Li Si killed his wife and children in order to disguise his escape, and Li Si killed his classmate Han Feizi out of jealousy. Some people are more cunning than chameleons, such as uncle Sun Tong, who made court documents for Liu Bang and made him "known as the current emperor"; For example, Xu Shi and Lu Sheng, alchemists who lured Qin Shihuang to cheat money and seek immortality medicine, caused the disaster of "burning books and burying Confucianism". There are also high performers among the public, such as Lv Zhonglian, who is righteous but not respectful, Hou Ying, who has nothing to do with death, and Sean, who knows the world well and doesn't love power, and so on. However, such noble scholars and wise men are rare among the public, but they are different from the public culture.

5. Master-slave relationship

In the final analysis, the relationship between subject and object in guest culture is the relationship between master and slave, which is determined by their exile and exile status. This dependence determines the instrumentality of the public. The so-called "bosom friend" relationship is just an illusion. Li Zhi's conversation with yuan brothers, the police officer, is completely broken: the master just wants to lure you to be his slave. Didn't Liu Bei ask Zhuge Liang to put on airs just to make him feel grateful to Liu and his son and "do his best to die"? Qu Yuan has long realized the true meaning of the relationship between subject and object, and compared himself to a "beauty" in his ci. In the patriarchal era, no matter how beautiful and noble a woman is, she is just like her master's clothes. If she doesn't want to wear them, she can throw them in the trash can. How can there be spiritual equality?

I hope it helps you.