warring states careerist

Chapter 462 Endorsement
If it is benevolence, what is benevolence, and some contradictions between Confucianism and Mohism about benevolence have to be involved.

It would be irresponsible to nod directly, and there would be big trouble if something went wrong in the future.

If we take the narrow sense of Confucian benevolence, we will make up for it to be benevolence after the ritual, and benevolence after self-restraint and restoration of ritual, and replace it with the logic of Mohist debate, it is equivalent to restraining ourselves and returning to ritual after ritual, and then simplified to ritual after ritual, which is suitable for the body. The Mo family is also the No. [-] figure of the Mo family, so it is absolutely impossible to nod.

You can’t say that No.1 is behind No.1, agreeing to this is equivalent to rejecting Mozi’s theory of “telling knowledge and reasoning” and denying logic.

In a broad sense, benevolence is a whole of moral norms that Confucianism refers to as a whole, and it is even more necessary to draw a clear line with it.Others can want both the seedlings of Confucianism and the grass of Mohism, but this vice-giant is not suitable.

Because from Mozi's evaluation of Yiqu cremation and Qiaoyi Shizi, as well as the theory of the Ninefold Paradise that is suitable for tampering, morality in the Mohist concept can change with the times. Sometimes it is not a criterion, but just a habit .

It cannot be said that the cremation of righteous people is not filial, nor can it be said that aristocrats who observe filial piety for three years are more filial than poor people who observe filial piety for three days.Not to mention the filial piety of fathers and fraternal filial piety, which are subject to etiquette and law, are eternal and unchangeable morality.

But Confucianism believes that morality is eternal, universal, and unchanging, and at the same time it can be stipulated in the system. Therefore, etiquette is the basis for governing the world regardless of the level of productivity.

Agreeing to this is tantamount to agreeing that in an industrial society, one must mourn for three years if one has the ability, so one is not qualified to laugh at such things as regular pilgrimage in factories.Because if the etiquette is correct, then three years of mourning must provide paid funeral leave within these three years. Forget it, let the relatives in the family die, and have no worries about food and clothing for the rest of their lives. Then this is definitely not approved by the capital.At that time, it will depend on who wins and who loses, whether the ceremony defeated the capital, or the capital crushed the ceremony.

So if it cannot be eternal, then it can be changed, and it is not easy for all eternity.

At this time, this will inevitably involve the dispute between Confucianism and Mohism. Mohists cannot admit it. Once they admit it, they will bear the criticism of violating the seemingly eternal and universal moral principles such as "lord, father, filial piety, and fraternity".

If it is eternal and universal, then the younger generation must obey the elders, and the humble must obey the noble. This is completely contrary to the Mohist saying that "people, regardless of age, high or low, are all ministers of the Emperor of Heaven, and everyone is equal."

Since it is in a broad sense, Confucian benevolence must include filial piety, respect and inferiority, and Mohism’s universal love and equality have violated the broad sense of Confucian morality, so the concept of “benevolence” in Mohism must also be changed.

Or, you can say clearly that you don't abide by the benevolence of Confucianism, but people with a heart in the world can easily take this sentence out of context and say that Mohism is not benevolent.From beginning to end, the Mohists have never said that they want to be "inhumane".

Or, you can only start anew and talk about benevolence, but you must also clarify what your own benevolence is, so you become Mohist benevolence, but essentially stick to the "benevolence" of Mohism.Publicity to the outside world, people think that the Mohists are benevolent, and those who want to debate will naturally fall into a trap and cannot gain the upper hand;

In terms of the clan era and the Spring and Autumn Period, such things as filial piety and brotherhood are indeed a kind of morality that is beneficial to society and conforms to the times on a material basis, but once society develops...what the hell is the king?Who will guard?

Therefore, the Mohists want to turn benevolence into "self-love". The highest state of benevolence in the Mohists is universal love, because everyone loves me and I love everyone, so I have received multiple times of self-love.

The rational explanation of universal love here must and must be based on "self-love". It is not a saint who dedicates everything to others, but loves himself first and then loves others.

The difference between Mohists and saints is that there is no heaven in Mohism, so saints love others, perhaps for the sake of self-love, but the ultimate realization of this self-love is to go to heaven.This is a benefit.

The Mohists, on the other hand, rely on logical self-consistency to turn universal love and self-love into a mathematical problem, which is indeed impeccable in theory.This is also a benefit.

When Mozi talked about love, he talked about the difference between loving oneself, loving a horse, and using a horse.

Because only by knowing the difference between loving yourself and loving a horse, can you know how to love others. If you don’t even love yourself, how can you know how to love others?To equate loving others with using others is a mistake in the eyes of the Mohists, and it is even directly defined as "use" rather than "love".

Love the world, and you are in the world, so loving the world is equal to loving yourself plus loving the rest of the world.If everyone loves the world, then everyone will be loved so many times by the people in the world. Logically, universal love is the highest state of "self-love".

This is logical and self-consistent. If you don't talk about love, turn it into self-esteem and respect for others, which is the same reason.

But before that, it is necessary to use different policies in accordance with different times so that everyone can "love themselves" to the greatest extent, and thus introduce the principles and basis for the formulation of public power and laws under the Mohist system.

For example, in the ancient troubled times of "ten people have ten righteousness, and a hundred people have a hundred righteousness", under the premise that "righteousness is profit", then among a hundred people and a hundred righteousness, there may be a kind of "righteousness" called absolute freedom, the original natural form.

That is, I am free to rob and kill others in order to love myself and benefit myself.However, if I am free to rob and kill others, then others can also freely kill me.

However, according to the utilitarian view in the Mohist system, life is greater than wealth, and when you are hungry, choose corn instead of Suihouzhu, etc., it can be deduced that the benefits of the right to life are greater than the benefits of the right to wealth.

Therefore, in order for everyone to obtain "big benefits", it is necessary to "collect the righteousness of the people as righteousness and select the virtuous as the emperor", and sell this part of their own profits to the public power, so as to sell the small profits that they cannot rob and kill others. Others can't rob their own big profits.

Therefore, according to the law of the Mohists, one cannot kill casually. The reason is: if one can kill casually, then one is at risk of being killed. To support this kind of law is to not love oneself.

And Mozi also said: benevolence, love oneself also.

This proves that not loving oneself is tantamount to being unkind.

The law of not killing people casually is a manifestation of benevolence.

And because: the right to life is the basis of self-love and self-interest, and it is deduced that the right to life is the foundation of all interests, so the biggest punishment is to deprive others of their right to life.

Therefore, the Mohist method of killing the murderer is for everyone to reduce the risk of being killed, and for the greatest degree of self-love, so the Mohist method of killing the murderer is the law of benevolence.

The premise of all these arguments stems from the fact that "people, old and young, high and low, are all ministers of the Emperor of Heaven, so everyone is equal." From this, it can be proved that the "right to life" of the nobles of the world is equivalent to the "right of life" of the common people. , Therefore, the saying "Punishment cannot punish a doctor" violates the principle of "self-interest", that is, it violates the "benevolence" of Mohism, so Confucianism is not benevolent.

From the above, it can be seen that public power and public will are to allow everyone to maximize their self-interest under the concept of "concurrent", and the law is based on "in ancient times, ten people have ten righteousness, and a hundred people have a hundred righteousness". The public will of "righteousness" is transformed.

From the above content, benevolence is self-love, gathering people is righteousness, righteousness is self-love so as to benefit the world, all people are equal, public will and public interest are the law, etc., it can be proved that "the monarch and his ministers, high and low, all follow the law."

"All the rulers and ministers, high and low, follow the law" is a legalist statement, but this is not an argument, but a conclusion, which is the basis.

Through a series of arguments, the Mohists came to the conclusion that "all the monarchs and ministers, high and low, obey the law", which is more convincing.

Of course, from the perspective of future generations, whether it is "in ancient times, ten people have ten righteousness, and a hundred people have a hundred righteousness", or "therefore selecting the virtuous as the emperor", "gathering the righteousness of the people to make a law", "giving up small profits for big profits The beginning of ancient righteousness and law" and so on are all...historical idealism.

It's all a fiction, an assumption.Including the public will and so on, these are all fictions, fictionalizing a situation in the ancient times, using the same "people" at this time to speculate on the era at that time.

However, if this kind of somewhat mysterious speculation wants to exist, it must have its foundation, and this foundation needs to be based on material reality.

This reality is: with the development of productive forces, Zhou Li disintegrated, Shiqing nobles began to lose, and industrial and commercial people among the citizens had a place in the city. The reform of private land in Sishang, Qilu, and Sanjin made this situation appear. There is a class basis for believing in, liking, and approving this fantasy theory.

In other words, these theories of Mohism speak for a class.

With the gradual disintegration of the nobles' land closure and the legal relationship of personal attachment in Sishang and Song, two new types of "people" appeared in Sishang and Song. The people here refer to the "people" of social relations ", rather than another concept of "person".

One kind of person is a person who is nominally free and who has got rid of the serf status attached to him under the relationship of ritual, law and patriarchal clan.They are free, they are independent, they are no longer part of the noble fiefdom.But their independence and freedom are not free because they sell their labor power "freely", work in the workshop because they will starve to death if they don't do it, and work in the farmland because they have no freedom to eat because they don't do it.

The first type of people, because of the development of productive forces such as ironware and ox farming, live better than the previous era when nobles were entrusted and copper and stone were used together, so they still have "hard work to get looms and land, and become workshop owners and landowners." ", and it is far from being disillusioned.

The other is to own land, a small amount of means of production, handicraftsmen, self-cultivators, large workshops, large merchants, etc., which not only get rid of the personal attachment and unequal status of the patriarchal relationship, but also use currency as a medium to separate each individual from the rest of the world. A part of a person linked together.

They are subject to the patriarchal system, and they hate the patriarchal system. They are in the initial stage of a new life and enough to burst out a powerful force.

These sayings of the Mohists are naturally the endorsement of the latter kind of people, and these people have enough population, power, and money at this time, they need to believe, and want to believe the new interpretations and new sayings of the Mohism about law, righteousness, and benevolence.

This is a non-scientific, fictional theory with a lot of historical idealism.

In order to overthrow this theory, it is necessary to deny "the ancient nature of the world is not the same", "everyone is the subject of the emperor of heaven and everyone is equal", "everyone seeks profit is the natural power bestowed by the emperor of heaven", "everyone seeks advantages and avoids disadvantages". Is nature" and other questions.

So is the denial simple enough, provocative enough?Do the homesteaders agree?Do craftsmen agree?Do businessmen agree?Does the workshop owner agree?Do the Mohists who have gathered together agree?
If you object from the perspective of the aristocrat Shiqing, then both parties are idealistic and unscientific, and it depends on which one is more trustworthy and whoever puts the other down.

If it is wrong to scientifically prove it from the perspective of the hired workers mentioned earlier, it proves that the world is far from what it is now, and the Mohists who endorse the interests of these classes are no longer the drivers of change, then the enemy at this time has long been It has been turned into dry bones, so there is no need for Shi to tamper with the theory of Mohism, and he has already devoted himself to the other side.

Now that there is no second possibility, it can only rely on violence, which is even simpler.

It depends on whether the will of the peasants, handicraftsmen, merchants, and Mohists made Shiqing nobles and princes obey, or conversely, the will of princes and officials made the peasants, handicraftsmen, merchants, and Mohists obey.

All these arguments, theories, rationality, and class endorsements are completely different from the legal basis of Legalism, and also different from the basis of Confucian ritual, but another completely different system of Mohism itself.

It may be possible to reach a conclusion that is almost similar to that of the Legalists in terms of the result of killing the murderer and punishing the wounded, but in essence it is a completely different inference process, or the statement is the conclusion or the starting point; The difference between private devices.In the case of murderers who die and injure others, it can be regarded as the saying in "Book of Changes" that "the world leads to the same goal but takes different paths, is consistent but has a lot of worries."

But all of Mohism's theories are incompatible with Confucianism, and it is completely different from the mainstream theory in the world at this time.

Therefore, when it comes to the punishment of murderers who kill or injure others, Wu Qi said that the laws of the Mohists and the laws of the Qin Dynasty "are the same goal but different paths, consistent but full of concerns", and he can nod in agreement.

With Mohist debate, this is like saying that because sheep are white and snow is also white, sheep are considered to be snow, and snow is considered to be sheep.

But the Mohists can say that sheep and snow have something in common, that is, they are both white.

However, when Wu Qi talked about the similar principles of "drawing the facts before the facts" and "the quality before the text", except for being noncommittal, he absolutely could not give a short answer of yes or no, because this is a rather serious political issue.

Even though Mohism is powerful now, Confucianism has not yet merged with "Heaven's Mandate, Heaven and Human Interaction", and the two sides are not equal opponents, but considering that the two sides can contradict each other, Confucianism calls Mohism a beast, and Mohist disciples call Confucius "Kong". The appropriate identity is sensitive, and it is not easy to answer.

So, Shi shrewdly changed the topic and said: "If it is true, the Mohists can also send some young people who are proficient in surveying and mapping, and have a rough understanding of Yu Zhiyu to Qin, and you should also support them. The Mohist and Qin each get one of the albums they get. The Mohist can also send some people who know about water conservancy construction to Qin to rejuvenate the Wei Valley."

Wu Qi was taken aback by Shi's sudden change of subject, but since he talked about serious matters, he listened attentively.At this time, his status was "on the way to be hired", not already being the prime minister of Qin Zhiqing, so it was inconvenient for him to say anything more, and in the end it was the rebels who made up their minds.

But in his view, this is a good thing.

Seeing that the people of Qin did not object, it was considered that the general direction had been decided, and the next thing was to invite these people to visit the iron smelting workshop, agree on the specific exchange method, the amount of assistance, and so on.

This kind of transaction itself has many political conditions attached. The Qin people have the bottom line of the Qin people, and the Mo family has the bottom line of the Mo family. Exchange for more.

More than ten days later, representatives of public opinion and Mohists from Sishang, Huaibei, Haiyang and other places gathered in Pengcheng. Before the conference on making laws with the same meaning was about to be held, the discussions with the people of Qin had basically come to an end.

At that time, the people of Qin will receive the technical support of the Mohists on the condition that they agree with the Mohism's proposals to improve people's livelihood and benefit the people.

The Qin people gave up several cities in the south of Baogu, with the same population and households, and handed them over to the Mohists.The Mohists will send a team of about 200 people to Qin to build and guide iron smelting workshops.

From Sishang, there will be more than a dozen people who are good at surveying and drawing pictures, or who have traveled westward with Solu, and will go to Qin State to conduct research on Yiqu, Yuzhi, and the desert oasis after Guoyuzhi with the support of the Qin people. Mapping of routes.

The Qin people never let go of the fact that they allowed the Mohists to enter Qin to give lectures. Sheng Chuo and others were born in the Mohism, so they naturally knew the Mohism's ability to instigate, so they strictly prohibited giving lectures. This is the bottom line.The dispute was fruitless, and the matter was shelved. The more than 200 people who went to the Qin State pledged to abide by the laws of Qin. If they violated the prohibition, they must be expelled from Qin. .

The law of the Mohists, killing those who kill and punishing those who injure others, has some similarities with the laws practiced by Sheng Chuo and others in Qin, but there are also very different places.

The laws of the Mo family are strict, not to mention the family law, and the treatment in the Qin Dynasty is generous, so ordinary criminals should not have any accidents.

Whether or not to let go of this request, the consideration is still the issue of Mohist lectures, incitement, and dissemination. The two parties have no choice but to compromise. Nanzheng.

When these details were basically finalized and representatives of public opinion from all over Sishang gathered in Pengcheng, Wu Qi and others to get up and cross Chu to return to Qin, Shi finally instructed the Xuanyi Department of the Mohist School to focus on one thing to promote The fastest speed spread to every giant city in the world.

The title is, of course, "The Mohist spread the art of iron farming for the benefit of the people in Qinchuan", but the content is "Wu Qi, the former guard of Wei Xihe, came to Sishang with the Qin people, passed through Chu to Qin, Mohist and Wu Qi talked and laughed happily " and so on.

At the very end of this piece of news, there is another piece of news with ulterior motives: "Solusan met Zhao Gongzizhang in Handan, and debated the source of wealth with the Qin mission."

If it is normal, this will cause some emotion at most.

But at this juncture when Zhao Guo was in chaos, Wu Qi defected, and the Mohist convened a law-making public righteousness meeting, I am afraid that when these news spread to Wei State, in Weihou's view, I am afraid that the content should be like this:
Gong Zizhang colluded with the Mohists and the State of Qin to rebel against the Three Jins!If it is not guaranteed that the prince pro-Wei will inherit the position of Marquis Zhao, Zhao, Mo, Qin, and Chu will form an alliance to jointly fight against Han, Wei, Qi, Wei, and Zheng...

(End of this chapter)