warring states careerist

Chapter 461
After a while, Shi took out a copy of what Suo Lucan had compiled in the past few days about what he had seen and heard about Qu Yuzhi during his journey to the west.

From Yiqu to Yuzhi, there is no desert along the way, and the real desert is at least after passing the Yellow River.

These experiences are considered invaluable treasures for Qin at this time, but for other countries, they are content that can only be seen but not used.

This pamphlet was given to Wu Qi, not to the rebels who had a higher official rank at this time.

At this time, offering pictures and books to the princes and lords will be rewarded, and it is also a step of advancement. Presumably, Wu Qi's reputation does not use this thing as a ladder.

It's just that after all, there are some knots between Shi and Rebel, and the betrayer is the hardest to be forgiven, so it is better to give these things to an "outsider" than to those betrayers.

In addition to these, Shi took out another pamphlet and said: "This is some ideas for reform in the Qin land put forward by the people of the Mohist school based on the will of heaven. According to the meaning of the Mohist school, the content here is not all That's right, but Qin Jun will not use the righteousness of the Mohists even if he wants to rebel against Mohist."

"It's better to hold a basin to save the fire than to scold. Although you can't put out the fire, you can at least do your part. What's in it is a strategy that can be accepted by you and can benefit the people more."

"For the art of ironware, we can send people to Qin to make changes. But there is one thing, the writing in Qin must be the language that is commonly used by the Mohists and the common people in the world. The same is true for weights and measures. If not, the Mohist thinks that Qin The iron utensils obtained by the earth cannot benefit the world, but can only harm the world, and they must be regarded as enemies, and they cannot build iron furnaces."

"As for the system, it's beyond the reach of the whip, so that's another story."

Wu Qi took it, flipped through a few pages casually, nodded and said: "It's just suitable for use. If Qin Jun sees it in person, he will definitely agree."

Shi smiled slightly and said, "That's good. If Qin Jun goes west and achieves a great cause, don't forget to show benevolence and righteousness."

Wu Qi also laughed and said: "The theory of benevolence and righteousness is often talked about by Confucian scholars. Mohists also talk about benevolence and righteousness now?"

Shi shook his head and said: "This kind of benevolence and righteousness is not the other kind of benevolence and righteousness. Like Yiqu's custom, death and cremation, Yiqu regards it as 'filial piety', and the principle of 'unfilial piety' in the middle; like the custom of Qiaoyi, cooking his eldest son with pure blood, Qiaoyi Think of it as good, the Central Plains think of it as evil.”

"The Mohists have their own benevolence, righteousness, and courage, just like the courage of ordinary people. In the eyes of the Mohists, they are just the courage of five punishments and the courage of fishing and woodcutters. For example, when Nie Zheng assassinated Qin, Changhong Guanri sacrificed Qin to Hebo. The courage of a gentleman."

"The benevolence of Confucianism is called self-restraint and return to the propriety. The benevolence of Mohism is called self-love. To love others as you love yourself is to love both."

"When you hurt others because of your own self-interest, other people can also hurt you because of their own self-interest. Therefore, everyone needs to give up some of their rights to achieve public rights to maintain themselves from being hurt by others. Not being hurt is the basis of loving yourself Therefore, gathering righteousness from the masses to exercise public power is the foundation of Mohism's benevolence, not the benevolence of self-restraint and restoration of propriety."

"As for righteousness, there is no need to talk about it. The greatest righteousness is beneficial to the world."

"The benevolence and righteousness of the Mohists will one day prevail in Kyushu and resound in the Xia Dynasty. The struggle between Confucianism and Mohism is also about benevolence and righteousness. Striving for benevolence and righteousness is a struggle for the evaluation of the world's personnel."

"Some people say that Yang Zhu's selfishness means that there is no king; the Mohist loves both, and that there is no father... It doesn't say that Yang Zhu and the Mohism are bad, but that there is no king and no father, because there is no king and no father in the past. The medium is the big rebellion, the big bad, and the bad is not enough to describe."

"But if one day in the future, the benevolence and righteousness of the Mohist school are passed on to the world, thinking that the world is upper class rather than lower class, this is no king and no father, I don't think it may be a bad word. Maybe some people will be proud of it, and have no king. No father claims to be a pioneer of the Tang-Wu Revolution in order to demonstrate his righteousness to benefit the world."

Speaking of this, just now I really commented on this matter as the number two figure in the academic group of Mohism. Even though Zhongni has passed away and Mo Di has long resigned, Confucianism and Mohism are still sworn enemies. You can praise Zhongni, but for Confucianism Theories must be criticized from the perspective of Mohism, which is a matter of principle.

There is no tolerance for mingling, let alone pretending to be "reasonable among customers", unless you don't want to be a giant.

In normal history, the dispute between Confucianism and Mozi reached an extremely sharp point after the death of Mo Di in the later period.

Originally, both sides had launched a full-scale personal attack. When Mozi was alive, he could praise Zhongni but not Confucianism, but when he died, the conflict between the two sides was like a fire.

So much so that it is a straightforward personal attack, especially in "Feiru", which created a precedent for denouncing Confucius. It is not called Zhongni or Confucius, but they are all called "Kong Mou". The title of attacking contempt has also been handed down to later generations.

Shi looked at Wu Qi, and said half-jokingly: "The dispute between Confucianism and Mohism actually has a lot to do with the public. If Confucianism's benevolence and righteousness are the mainstream in the world, your evaluation from later generations will probably be bad. Greedy and lustful, I'm afraid the evaluation of these twelve characters will take up the whole."

This is quite a slap in the face, but Wu Qi was not angry, he laughed and said: "That's true."

"As you said, if I get Yiqu Yuzhi, open trade routes, teach all peoples, share the same language, establish laws, change customs, unite benevolence and righteousness, and promote water conservancy, will I still have a good reputation in the evaluation of your Mohists? "

Shi Ye laughed loudly and said: "Zi Mozi said that only harming the innocent is a crime, and violating the prohibition is a crime. Before the correct judgment of benevolence, righteousness, courage and wisdom is established, it is a mistake, and that is just a helpless act under limitations. .”

"For example, Suo Lushen of my Mohist school, before entering Mohism, was cunning and incomparable, arrogant and could not bear it, and cheated the rich to help the poor. But with the development of Mohism's morality, he finally knew what to do to benefit the world."

"Before the morality of the Mohist school is summed up, he may also harbor resentment towards the injustice of the old world and want to change, but he can't find a way out. This is called limitation."

"In the future, if the Mohist's righteousness is practiced in the world, when evaluating you, you can add a sentence of historical limitations to the things you do that the Mohist thinks are not beneficial to the world, that would be an excellent compliment."

Hearing these words, Wu Qi smiled, nodded and said: "I hope so. It is not easy to be praised by the Mo family."

"Back then, Marquis Wen asked Li Kui who I was. Li Kui replied to Marquis Wen, saying that I, Wu Qi, was greedy and lustful, but I couldn't match the military Sima Rangju. What do you mean by this limitation?"

"If those things come true, then you can say that I, Wu Qi, have done many things that are beneficial to the world, but I have also done many things that are harmful to the world?"

Shi shook his head and said with a smile, "Yes...but, because of historical limitations, he did many things that harmed the world."

Wu Qi rejoiced and said: "This has some meaning. For example, when Li Kui discussed politics in the past, he said: carving inscriptions and engravings harms farming; Jinxiu compilation group harms female workers. Farming harms the root of hunger. Women Work-related injuries are the origin of the cold. Hunger and cold come together, but those who can not be treacherous are unheard of. Men and women adorn beauty to show respect to each other, but those who can be free from pornography are rare. .”

"In my view of the politics of Sishang, the people benefit from abundance, while hunger and suffering are rare. I thought Li Kui's words were correct. From your point of view, where are the limitations of these words?"

Li Kui's words can be regarded as the "ism" of Wei Guo's reform, which is the basis for the normal historical line to influence the content of Qin's reform. Big.

These words mean that the root cause of the people's hunger is the construction of buildings; the root cause of the people's coldness and lack of clothing is that they all go to spin silk for profit instead of weaving.And these are the root causes of the country's poverty, so it is necessary to ban techniques, and only let the people of the country manage the small farmers.

What Wu Qi didn't understand was that he thought Li Kui's words were reasonable, but after seeing the facts in Sishang, he felt that the Mohists did not implement this kind of policy at all, but the wealth of Sishang was far better than that of Xihe, which had the deepest reform in Wei State. Want to know the root of it.

Shi thought about these words for a while, and said solemnly: "Wealth is created by labor. The carved inscriptions are because the nobles of Shiqing occupy the labor of the people for free; the compilation of Jinxiu is because the nobles don't buy linen, but can buy it." Only the nobles made linen and Jinxiu, so the people naturally compiled Jinxiu. The root cause is that the Shiqing nobles plundered the labor of the people."

"It's like stabbing people and killing them. Mr. Ji Chong thinks that what kills is a weapon, but he just saw the surface. The Mohist thinks that it is a person who kills."

"Everyone seeks profit. If the nobles of Shiqing don't become silverfish, then if the money obtained from engraving and engraving is better than farming, it proves that the food is abundant, and people will do it for convenience. If the money obtained from engraving and engraving is far from enough to cultivate, If there is no coercion, how can anyone do it?"

"I don't understand the root cause, but try to change the appearance. The times have changed, and iron ware and cattle farming have flourished, but they use the acreage of Shiqing's aristocrats to consider policies. Isn't this what Chu people do when they cross the river and fall on the sword? This is Ji Chongjun. It's a fallacy."

"Another example is Sishang. Grain prices are getting lower day by day, and farmers want to change their careers. Doing Jinxiu will benefit you several times. Why? Because there is enough food every day."

"The old master Mozi said: Food must always be full, and then seek beauty. Clothes must always be warm, and then seek beauty. Home must be always safe, and then seek happiness. The goal can be long, and the line can be long. .”

"Shiqing is always full, so he seeks beauty; princes are always warm, so they seek beauty; princes are always safe, so they seek happiness. There is nothing wrong with this."

"What's wrong is that there are tens of millions of people in the world. Why are there so few people who are always full, warm, and safe? This is the root cause. If this problem is solved, it will be beneficial for all people in the world to seek beauty, beauty, and happiness. world."

"Zi Mozi suffers from extreme suffering because people in the world are not full, so they seek beauty from evil; people in the world are not warm, so they seek beauty from evil; people in the world are restless, so they seek happiness from evil."

"But he never thinks that it is wrong to seek beauty, beauty, and happiness. He just thinks that only a few people in the world can seek beauty and happiness is wrong."

"Don't solve the problem that the few people in the world can seek beauty, happiness, and beauty, but they hope that the world's people will not be full to be full, not warm to be warm, and uneasy to be safe. This is the second miao of Ji Chongjun."

"Quality first, then text, needs have levels, and material satisfaction is the basis for pursuing higher satisfaction. This is the will of heaven, which cannot be violated, and it is unmistakable. Is it quality and then text, or is it not quality and not the world? These remarks , please think carefully."

Wu Qi muttered the words "quality first, then text", and suddenly said: "Bu Zi once asked Confucius: "You are beautiful when you smile cleverly, and your eyes look forward to you. You always think that you are gorgeous. What do you mean?" Confucius said: "Print after the event." After that? Confucius said: "The one who gives is also the merchant."

"From this point of view, the quality is followed by the text, and the facts are drawn after the event. It is just like the words in "Xi Ci Xia": the world is the same, but there are different paths, and there are many concerns in the same way."

Uncomfortable, unable to answer and dare not answer.

If you want to answer, you have to talk about the aftermath. What is the aftermath?
(End of this chapter)