Crossover in the Anime World

The final exam venue was covered in ice and snow, like a natural icehouse, so cold that it was scary. The air conditioner in the exam venue was fully turned on, and everyone could wear short sleeves.

Because it was an exam, there were no spectators, only three judges from the international department of the food chaebol. They were the most authoritative and fair judges in the food industry, and they were above the Totsuki Academy. Both sides had no objection to their judging.

Duran didn't mind because his opponent would be knocked down and didn't need judges at all.

The two brothers Qiao and Yong were doing their best to make noodles.

Duran and Kuga Teruki were having a heated discussion about which way of opening and closing the valve was more efficient. Kuga Teruki believed that it was good to be virtuous and useful.

Duran believed that there was an unsolvable problem with being virtuous, that is, what was the standard of virtue, just like Nakiri Tsuki insisted on his ideals when it was beneficial to him, and destroyed his ideals when it was not beneficial to him. Is this considered virtuous?

I don't know what others think, but Nakiri Tsuki must think that he is virtuous. After all, it is all for great ideals, and for great ideals, there will naturally be sacrifices. As for who to sacrifice, he has the final say.

Virtue is really all about words. If you don't have the right to speak, you will suffer a lot. It's a big loss. It's one set of rhetoric that is good for you, and another set of rhetoric that is not good for you.

The students in the school have suffered losses, but they are still stubborn.

Kuga Teruki is a rich man himself, so it's natural for him to support this game. After all, he must be the one who turns the valve on and off, and he can say whatever he wants when the time comes. But the grassroots chef still said this, which is too much.

It's a pity that they don't believe what Duran said. Yukihira Soma and others still believe in the old dean's "Jade and Discarded Stones", thinking that this is to promote talents, not virtues.

The old dean's set is very deceptive. Everyone wants to be a jade, not a discarded stone. But the question is how to distinguish between jade and discarded stones? It seems fair. People with cooking skills are jade, and people without cooking skills are discarded stones.

But there is no obvious way to distinguish them. The difference between jade and discarded stones is a matter of a judge's words, and the judges' words are all based on rhetoric. They can make whichever side win. The old dean did not give a clear standard to distinguish between jade and discarded stones.

Nakiri Tsuki did not make a clear distinction either, but the old dean used the judges' mouths, while Nakiri Tsuki used his own mouth. Nakiri Tsuki turned the food industry into an utopia with his babble, and then he decided who was the jade and who was the discarded stone. Of course, his attitude towards the discarded stones would be better. He would not eliminate them, but accept unified training to become soldiers, and then expand outward.

Nakiri Tsuki's approach is very similar to the attitude towards the grass-roots samurai in World War II, letting the grass-roots samurai join the army and then go to war.

It is necessary to expand outward, otherwise he will go bankrupt if he raises so many discarded stones. Unlike the old dean, the discarded stones are directly eliminated and go home, and do what they should do.

Although the old dean and Nakiri Tsuki are different in nature, their arrangements for the discarded stones are indeed different.

However, Nakiri Tsuki should also know the history of World War II. The final result was that the grass-roots samurai were betrayed, and the army was betrayed. Politicians and businessmen continued to sing and dance, and the army was completely abolished. A large number of artistic works in the island country summoned the souls of the army, describing how miserable the army was in the front, how miserable the families of the soldiers were in the back, and how cool the politicians and businessmen were in the end.

No matter how they describe it, they rarely say what tragedy they have brought to people in other countries. Because their works are for their own people to see, and they also vent the resentment of the grass-roots.

The grass-roots carried guns for this country, killed and set fire for the island country, but ended up being the most miserable abandoned child, with a lot of resentment. They don't care that the people of the invaded country are more resentful, anyway, they can't feel it when they are isolated overseas.     Even if a few people tell the resentment of the invaded, who on the island cares? Everyone has their own days to live, no matter how pitiful Xianglin Sao is, no one will lend a hand to help. They have enough resentment of their own, no matter how miserable the invaded country is, what does it have to do with them?

If Nakiri Tsuki wants to turn Qishi into an army and go to war, there will naturally be no good results. After all, the outside world is dominated by politicians and businessmen. How can they give him a chance? And his subordinate Qishi may not be willing. Qishi also knows history and knows that if he goes out to expand, he will be betrayed in the end. There is no way to guarantee that he will not be betrayed. After all, they do not control the valve and have no right to speak. They cannot ensure that Nakiri Tsuki will not become the old dean.

As a rich man, Kuga Teruki travels all over the world and must be a big businessman. Merchants will definitely not agree with Nakiri Tsuki. After all, Nakiri Tsuki's approach is similar to that of World War II, using the inferior to overcome the superior, integrating Qishi and expanding outward.

Merchants know very well that Nakiri Tsuki will not stop. Once he starts to expand outward, Qishi will be as inhumane as crazy. He will not stop at a certain point, but will continue to expand, and continue to expand, until the entire food industry is dragged down.

In the eyes of merchants, Nakiri Tsuki's army is a lost cause, totally uncontrollable. It's okay if there are no results, but once there are results, they will be addicted and continue to expand, and they can't stop.

Nakiri Tsuki believes that merchants and politicians are traitors, and merchants believe that Nakiri Tsuki will definitely become a mad wild dog and uncontrollable. Based on history, it can be said that it is completely correct.

Qishi will definitely not stop, because Qishi wants more, and Nakiri Tsuki must satisfy them, otherwise there will be danger. After all, he can defeat the superior with the inferior, and Qishi can also defeat the superior with the inferior.

In short, the current situation of Yuanyue Academy is exactly the same as that in the early period of World War II. Of course, the core issue is still the issue of inheritance rights, that is, the issue of valve opening and closing standards.

In ancient times, there was also an era in the Central Plains where only virtue was promoted, from the Han Dynasty to the Sui and Tang Dynasties. In the past 800 years, only virtue was promoted as the mainstream. Although Cao Cao called for only talent, it was only for a short time, and Cao Wei was soon usurped. Because at that time, only virtue was promoted as the mainstream, not talent.

Land rights, talent rights, and economic rights were all based on bloodline at the beginning. In order to increase the legitimacy of their bloodline inheritance of these means of production, the ancients would sanctify their bloodline.

Whether it was the illegitimate son of Zeus in ancient Greece, the child raised by a she-wolf in ancient Rome, or the Yin merchants born from eating bird eggs in the ancient Central Plains, or Liu Bang, whose father was the Red Emperor...

In short, in order to strengthen the sanctity of bloodline and the legitimacy of inheritance, it is necessary to deify oneself. For example, the eight million gods of the island country are almost the result of the creation of gods by various lords, with the purpose of making their inheritance rights sufficiently legitimate.

Of course, the result is that sacrifices are valued, and the sacrificial class will rise. For example, monks and witches are everywhere in island countries. There are also charlatans everywhere in India, because the charlatan Brahmans recognize the inheritance rights of various castes.

The Central Plains is an exception. Because of the Jedi Tiantong, the rights of the sacrificial class were greatly weakened. Of course, this also reduced the legitimacy of the inheritance rights of the nobles, so other legitimacy needs to be found.

Finally, the theory of destiny was found. I have legal rights not because my ancestors are gods, but because I have destiny. My bloodline has destiny. Gradually, it has changed from a specific god to an abstract destiny.

Then everyone has to consider whether this destiny is really related to bloodline? So King Wen of Zhou proposed the theory of destiny of "matching virtue with heaven". Destiny has nothing to do with bloodline, but with virtue.

But what is virtue? At the beginning, abiding by Zhou Li was virtue, then enriching the country and strengthening the army was virtue, and then selecting filial and honest people was virtue. The content of virtue has been changing, and it is also a matter of mouth.

Until the emergence of the imperial examination system, "talent" became more and more important, and the standard of "everything is inferior except for reading" appeared, and the standard became clearer and clearer.

Of course, the deification of ancestors and the selection of only virtues did not disappear, and the sacrificial class and aristocratic bloodline did not disappear from the earth. After all, there are only a few civilizations that can continuously reform the inheritance issue and find new legitimacy.