warring states careerist

Chapter 115 The Manmin Covenant is in a Rage
Three days later.

The people gathered here have not yet left, on the contrary, they are full of enthusiasm.

There is food and drink, and there is no autumn harvest for the time being. It just happened that I heard a lot of talk about the paradise yesterday, and my passion is burning.

The person who is suitable for the book secretary is holding a pen and paper, and is recording something.

People kept running over and saying something.

After finishing speaking, it is convenient to look through the previously recorded text, and after confirming that this has not been recorded before, read it aloud, and discuss with everyone how to deal with it.

All the peoples gathered here are in covenant.

People continue to talk about all kinds of unexpected situations that may be encountered in life. When most people think that this matter needs to be stipulated, they will discuss how to deal with it if it is violated.

Qisui, who made the bamboo strips, took a piece of paper, ran to Shi's side from a distance, and read: "The people in the village commune on the seventh day of the Jiawu period said that if someone stole the cow and ate it, how should they be punished?"

I looked through the front, and it seems that no one has mentioned this matter, probably because cattle farming has not yet become popular.

The Jiawu Seventh Village Community is just a number, and it is a number used for temporary gatherings.

It was probably because there was a Mohist resident in that village, so he knew about the Prophetic Poetry of the Promised Land, and I also heard the Mohist in the village talk about the use of farming cattle in the future and mysterious things such as plowshares and carts, so I deliberately mentioned it.

It was convenient to say this matter aloud as an inquiry, and at the same time use the power of the Mohist to explain the importance of the future use of the cow.

Many people shouted: "Cut hands!"

Someone also shouted: "Smash to death!"

The barbaric customs of this time are still preserved in the village community. This is not the Qin State after the reform. It is impossible for such things as laws to penetrate the grassroots. The primitive cruel customary law is still preserved in the village community.

Everyone didn't think there was anything wrong with these seemingly cruel ways of dealing with it, especially after the Mohist explained clearly the changes brought about by the cow.

However, some people objected: "If you smash your hands to death or cut off your hands, the cow will be gone after all. Although some people may not dare to do this in the future, cutting off your hands is of no use to those who lost their cows." .”

As soon as this was mentioned, many people also echoed it, and then shouted: "You mohists can come up with a good way, we agree if we think it's good."

At this time, there are quite a few high-ranking Mohists around Shi, who have no legislative power, but only the right to make suggestions on the law of the people at this time.

This was not done deliberately by Shi, but by Mozi's insistence on doing so.

Mozi agrees that the upper and lower are synonymous, and the lower is absolutely obedient to the upper.

Even with these things Shi Shi created, Mozi still did not change the idea that upper and lower are synonymous, and that lower is absolutely obedient to upper, but the definition of upper is not the same as before.

In Mozi's view, this superior is no longer the sovereign, but the "public will" constrained by the interests of all.

It may be the emperor, or it may not be, and the emperor itself is just a symbol, and the real ruler should be the "general will".

Everyone must absolutely obey this "public will", so this is the top, even Mohists only have the right to make suggestions. After all suggestions are finally accepted, they become a "top" that cannot be easily touched, and finally achieve Up and down are synonymous.

Hearing that the people hope that the Mohist will come up with a good solution, Mozi understands that once these solutions are accepted by the people, they must be written on the grass, and finally everyone agrees, and it will be used as a part of the village community participating in the gathering in Peidi. The prevailing laws and regulations of the time, therefore attaches great importance to it.

Shixian said: "I see it this way. If the person can make compensation, he will be forced to compensate a cow, plus a part of the fine; if there is no money, then the government will first compensate the cow, and then the person will be forced to work hard." Repay the money for the cow. If it is the second time, it will be used as a punishment for cutting the nose, and then the forced labor will be used to pay double."

The combination of government and government does not exist at this time, but both characters already exist, so the combination is not abrupt, on the contrary, the meaning can be understood without explanation.

Of course, this understanding is limited to those who have read the text. As for the word "people" is a new word, it only needs to be accepted by them.Even if you call this thing one, two, three, it won't affect people's understanding.

There is a saying in "Daya, Huangyi" that "the two countries are maintained, and the government is not obtained. The four countries are maintained, and the degree is studied. The gods are respected, and the style is hated." The government means political affairs.

It is also said in "Rituals" that Xia Guan Sima, who is handsome to his subordinates, is in charge of the state government, and he is called a political official by assisting the king and the state.

At this time, the division has been very detailed. Tianguan is also called Zhiguan and has the right to rule; local officials are called instructors and are in charge of enlightenment; spring officials are called ritual officials and are in charge of sacrifice; , responsible for arresting and disposing of...

The word Fu in the government also exists, and when it comes to treasury, it is found in all countries.

Ordinarily, according to the name at this time, it is not appropriate to call it a government government, at least it should be a government government at the level of a heavenly official, and in fact all six officials have responsibilities.

However, if the duties of the six officials are all included, it would be a little overstepping, so the word "government and government" is used, which is vague and easy to be understood by other schools of thought.

Furthermore, since ancient times, since ancient times, the political character of the Zhou Dynasty has gradually changed from the affairs in charge of the big Sima to the meaning of "official affairs", which is suitable for use here.

When Ran Qiu came home late, Confucius asked him why he came back late, and Ran Qiu said that he had political affairs.Confucius immediately said seriously: You can't call it politics, you want to call it a matter.Official affairs are called politics, and you are called affairs for Ji's retainers to do for him...

Now that it is the general will, it is appropriate to use it as a name, and it is not abrupt.

During the previous two days of gatherings, Debate 54 had made it clear what the Mohists wanted to tell.

Since Mozi referred to the public will as "upper", but this "upper" is not a person, but a virtual thing, so it is impossible to implement this will by himself.

If there is really a person who can condense a personality with the power of faith and general will, that would be simple, but it is impossible.

Therefore, there needs to be an intermediary between the public and the general will. This intermediary is served by specially selected sages. The role of these sages is to find ways to ensure the implementation of the supreme "general will".

In essence, everyone is a part of the above, but if it is a separate person, it is completely below, so the bottom must come from the top, both from the top and from oneself.

This logic solves the problem of what is the meaning of the "upper" in "the lower follows the upper" in the Mohist's promotion of the virtuous and the will of heaven.

If this is not resolved, it is very easy to become a king in the world. Now that you have reached this point, you can no longer be a king, at least it is impossible to be a king with absolute power.

Of course, this kind of thing is rare in the world where the monarch can be forced to commit suicide at this time. Weiss, who is initially reforming, barely counts as half of it, and it is still early in other countries.

Although the government has not yet been established, as an intermediary between "upper and lower" in the Mohist's definition, it can already exist in imagination.

Regarding the law of killing cattle, Shi's suggestion is not very good, but it can highlight the role of the soon-to-be-established "government government" in a short period of time, deepen the public's impression, and facilitate the further increase of its authority in the future.

Anyway, if there is a chance in the future, the law can still be amended. At this time and at that time, it is estimated that there are not too many people stealing cattle, and the place is not big, so Mohists can still afford to pay. In the future, when they have the right to collect taxes, they will slowly amend it.

After considering the suggestions, the Mohists who participated in the discussion agreed one after another, so they took a piece of paper and asked out the suggestions that had been discussed just now, and asked everyone if they agreed.

Everyone may not understand what an intermediary between the upper and lower is, but they like this way of handling it very much. They all agree and think this method is excellent.

First of all, if you lose a cow, what you want most is the cow, not to punish the one who stole the cow, which is out of self-interest; and if you only punish the one who stole the cow, it is just to save others from similar losses, but you can’t take your own interests into account. .

Amidst the applause from everyone, he said conveniently: "So, I agree. I will record this law in the chapter of 'Stealing the Law'. I can write it down. Unless it is the next big gathering, I can write it down. It cannot be changed!"

The man below yelled: "Then make a note, we all agree."

After finishing writing with a pen, he read the decree aloud again, and after making sure everyone heard it clearly, he solemnly put the paper in his hand aside.

This is a decision, not a discussion. After a few days, everyone present must press their fingerprints or write down their names to make sure it takes effect.

Anyway, there are not many people, the jurisdiction of a small place is so large, and the number of Mohists is large, so it is possible to govern in this way without leaving any dead ends.

After writing this sentence, Shi Shi didn't go on to the next question about how to convict the theft. He glanced at Mozi, saw Mozi nodding at him, and said loudly: "Just like the matter of stealing cattle just now, even if you want to solve it, you can't solve it." Someone needs to be caught, someone needs to be executed."

The people said one after another: "You Mohists just go and catch it. We let you catch it."

As soon as the following people finished speaking, Mozi smiled, knowing that the time was too short, and the people still didn't understand the "name" in it.

The Mohist has the same name, and the same name is justified, so the "Mo Jing" spends a lot of space to define some things, just to prevent people from sophistry, and therefore it is appropriate to put forward those punctuation points that are not easy to misinterpret the original meaning. commend.

This name does not necessarily have to be understood by the public immediately, but it is impossible for the Mohists not to make it clear.

Shi smiled at the crowd below and said: "You are wrong. It is not for us Mohist to arrest, you agree with us Mohist to do so. Instead, you let the people of the government to arrest, and you agree to let the government do your general will A connection with everyone."

"The Mohists are just because they happen to have this ability, so they are approved by you to form the government in the future. Don't confuse this point. If we Mohist changed our name to Confucianism tomorrow, what should we do?"

The people laughed and shouted: "Then according to you, write it down, write it down, it's not important."

Shi smiled, didn't say anything for the time being, and said: "There is one more thing. Mohists are naturally righteous, as long as they benefit the world, there is no other way. It's just that if there are not enough Mohist in the future, and someone happens to be good at catching robbers, it may not be As an Mohist, he must maintain public opinion, but he also has to eat. Therefore, taxes and taxes are different, and you all know that this is one of the functions of taxes."

Everyone thought, so the tax is for this?But I don't know, in the past we were asked to pay the silk tax and millet tax, and no one really explained what it was for. The Mohists really made sense when they said so.

But after thinking about it, I have already paid a tax, so do I have to pay another tax for the establishment of this government?Although this is for the benefit of all, it is not good to pay another tax. Besides, why don't you Mohists ask the tax from the monarch?
Or if you have explained the truth to the monarch, the monarch will return our taxes to the government, right?

Not just one person thought this way, many people shouted in confusion: "You mohists and the monarch have made this truth clear, it is not good for him to return the millet tax, silk tax, and hemp tax we paid to our government. Is it? You have the ability and the means, and you can also meet the monarch, this reason is easy to understand, we can all understand, maybe the monarch will understand?"

　At this time, there are many tax items, see "Mencius".The difference between tax and tax has been explained before.

　　
　
(End of this chapter)