warring states careerist

Chapter 347
Instead, what he said to Gao Sunzi was the key point of the Mohist concept of benevolence and righteousness.

Benevolence: benevolence and love; righteousness, benefit also loves benefit, this is also; what you love and benefit, that is also.Love and benefit are not related to the inside and outside, and love and benefit are not related to the outside and the inside. It is benevolence and the inside.

Mozi believes that love and righteousness are both inside, not outside.

The benevolence of the Mohists is love, the pure love that loves oneself, and it comes from the heart.

The righteousness of the Mohists is an idea of ​​wanting to benefit the world, and it is also from the heart.

It cannot be measured until it is expressed.

Because this person is righteous or not, if you only consider the heart, no one can judge.He said that benevolence is benevolence, and he said that righteousness is righteousness.

However, getting love and gaining benefits is external, it can be measured, it can be observed intuitively, and it can be judged.

Relying on the definition of "benevolence and self-love", Mozi first abolished part of the Confucian concept of "benevolence".

King Zhou of Shang also had benevolence, because he loved himself, and he would also love a few people, but his benevolence was not as much as that of King Wu.

Mozi directly replaced benevolence with love secretly. There is no one who does not love oneself, so benevolence itself is meaningless, unless "universal love" is achieved.

A single foot has no height.

Ren, which is independent and does not combine love, is also meaningless.

Therefore, benevolence is love, it is universal, and it is only the basis for the possible realization of "universal love".

Later, he refuted Confucianism's belief that "benevolence is internal. Righteousness is external. Rites and music are common".

Mozi believed that the logic of Confucianism is not self-consistent.

Righteousness is "you want to benefit the world", this is righteousness, this is a matter of the heart, what does it have to do with the outside?You do righteousness from your heart, and others accept your righteous deeds, which is an external expression, but you cannot say that righteousness is equal to others being righteous.

At the same time, Mozi strongly refuted Li.

It is believed that etiquette is not universal, but divided into classes. The nobles have the morality of the nobility, and the common people have the morality of the common people. This cannot use the morality of different classes to evaluate whether another class is moral, so rituals are not universal.

In the end, Mozi gave such words, meaning that for individuals, benevolence and righteousness are a kind of self-cultivation, at the inner level.

For Tianxia, ​​what is important is not personal benevolence and righteousness, but the actual "love" and "benefit" that people in Tianxia feel.

As a monarch, if you can't make people in the world feel love and gain real benefits, then the benevolence and righteousness in your heart are meaningless.

Inherent benevolence and righteousness that cannot be directly expressed in the material world are empty.

You are very benevolent in your heart, and that is something in your own heart.

You let the people of the world get love and gain benefits, that is the actual "benevolence and righteousness" behavior and actions, which are material, not inner.

Therefore, in the end, what is material, realistic, and can be measured by feelings and observations is meaningful.

That is to say, benevolence and righteousness are meaningless to the world. "Love" and "benefit" are meaningful.The heart of benefiting the world must let everyone get love and benefit, then it can be regarded as a truly meaningful "righteousness", otherwise it is just a heart.

What is the standard of meaningful righteousness?

Mozi said: "In ancient times, one person has one righteousness, two people have two righteousness, ten people have ten righteousness. If there are many people, the so-called righteousness is also numerous. It is the righteousness of the person, and the righteousness of the non-human. So it’s not true.”

In other words, although the meaning of the Mohists is the same word, the meaning is sometimes completely different.

Sometimes it's just a thought that comes from within, a way of interpreting the world.

Sometimes, this meaning refers specifically to the meaning of "Mohism".

Righteousness itself is an idea that comes from the heart, and it is a way to explain the world.

I think the world should be like this, then this is a broad meaning.

If you think the world should be like that, that is also a broad meaning.

He believes that the world should be another kind, or a broad sense.

However, the standard of righteousness is external and measurable.

Because in ancient times, one person has one righteousness, and ten people have ten righteousness. There is no unified standard. In the end, all righteousness was gathered and the standard "righteousness" was selected for the benefit of the world.

The ancient era of Mozi's "rational inference" was an era of chaos, no public will, and absolute freedom.

This produced the effect of ten people and ten righteousness. In the end, everyone summed up and came up with a contract that everyone can accept, which condensed into the morality of the world. This is the reason for the "choice of the emperor".

This is why the "public will" of Shimogai fits so well with the "synonym" of Mohism, because they are essentially the same thing.

Mozi also said, "Aspiration is to take the world as its fragrance, and if you can benefit it, you don't have to use it."

In other words, Zhong Ni of Confucianism is a righteous man, he is righteous, he is a man who aspires to serve the world and wants to benefit the world, and he is very capable...

However, it is useless, the world "doesn't need to use it", no one uses his righteousness, and his righteousness cannot benefit the people of the world, so it is wrong.

Mozi would not criticize Confucius for being "unbenevolent and unrighteous", but he used a huge span of logical arguments to prove one thing - Zhong Ni is benevolent and righteous, but it is meaningless.

Finally, Mozi used a huge chapter to demonstrate one thing:

One person has one righteousness, ten people have ten righteousness, only the righteousness of my Mohist can make the people of the world benefit from each other.

Therefore, only the righteousness of my Mohist school is meaningful and should become the unified righteousness of all people. You can play with the benevolence and righteousness of other theories in your heart.

The important thing is not to explain the world, but to effectively change the world.

Therefore, after Mozi's long argument, Niu coaxed the world: "The righteousness of Mohism is enough! Abandoning my theories and ideas and thinking about other things is like giving up the harvest and picking up the ears of grain left by others. Use Other people’s words negate my words, it’s like hitting a stone with an egg. If you use up all the eggs in the world, the stone will still be like this, and it cannot be destroyed.”

On a larger scale, the criterion for verifying whether it is righteousness that benefits the world is whether it can achieve the ultimate "love and mutual benefit".

To put it mildly, the criteria for verifying whether "righteousness" is meaningful and necessary for practice are the three forms of Mohism.

"Whether the poor in the world are engaged in the rich?"

"If the people are few, do what the people do?"

"When there is chaos in the crowd, do you engage in governance?"

Is it meaningful righteousness, which depends on making the world rich if it can make the world poor?When the people are few, let the people increase?Will the world be ruled if there are too many people and chaos?

This is the meaningful "righteousness" that can effectively change the world.

If you can't even meet this standard, your benevolence and righteousness will be meaningless.Benevolence and righteousness without meaning are useful to self-cultivation, but useless to the world.

Therefore, Mozi never said that Confucian students are not benevolent, but directly said that Confucian students cannot benefit the world.

This is a debating technique that draws fire from the bottom of the pot, so that at this time the Confucian scholars in the world have fallen into Mo Di's trap.

He talked about benevolence and righteousness all day long, but he forgot the purpose of Zhong Ni's creation of Confucianism. The nine-foot-tall man ultimately wanted to "make the world a dream."

This is also after the death of Zhongni, Mozi single-handedly suppressed the six schools of Confucianism, until after his death, Mohism died in Yangcheng because of Meng Shengxiaoyi, and after the establishment of Mohism's three-part Jixia School, Confucianism finally Being able to look up has become the reason why the world is famous.

Even in the process, one of the six factions pays attention to "not showing a submissive expression on the face, not showing a look of cowardice and evasion in the eyes; Many disciples of the Confucianism of lacquer carving who dare to fight, went to the Mohist school and were absorbed by the Mohist school.

The root of Shi's argument with Gao Sunzi actually stems from the times.

Because one word has many meanings, the vocabulary at this time is too small, so that the essence of Mozi's theory is too weak. Many words are not common concepts at this time, but definitions given by Mozi himself.

Mozi borrowed benevolence, but changed the meaning of benevolence, but many Mozi had a hard time understanding Mozi's original intention, and they were accustomed to the mainstream ideas in the world, which caused all kinds of confusion.

It's like Mo Zi said "Your mother is a young lady", but the disciples around him still have a very good definition of a young lady, which has created a series of differences.

This cannot be blamed on the disciples.

Mozi's thinking is really too advanced.

Such as the propagation of light along a straight line, the immutability of shadows, the eight principles of mirror reflection, small hole imaging, the indivisibility of space and time in the universe, the geometric definition of circles, line segments and points, the principle of leverage and the decomposition of inclined plane forces, the selection of the emperor, the chaos of ancient times and freedom Things like Yicheng Country and Xingqiang Star Fort increasing the deployment of defenders... shouldn't have appeared at this time.

Mozi is too venomous. When explaining "benevolence", even if he changed the meaning of benevolence into simple "love", he still did not forget to ridicule the princes and nobles in the world, saying that they "love the people" just like people "love horses". "Same.

This kind of love is the kind of love that horses can pull carts, plow the land, eat meat, and fight wars, but it is not the kind of love that loves oneself.

This is also an important reason why Gao Sunzi thinks that Shi is "not benevolent".

Obviously, Grandson Gao can also see that Shi "loves" those driven farmers.

But this kind of love, in the eyes of Gao Sunzi, is clearly the kind of love that people love horses.

Suitability must bypass this circle, and it cannot be worse than bad.

Absolutely cannot say: I am not benevolent enough, others are not benevolent, but I am righteous.And I can achieve the "three forms of righteousness", so after all, my method is better than others.

If you want to say that, if you win, you will win, but Ke Shi feels that if you say that, I'm afraid I won't be able to take the position of giant in my life.

(End of this chapter)