warring states careerist

Chapter 466 Systems
The training here is good, the number of people is large, and with the anger accumulated in the past few months, more than 20 noble private soldiers of the Fei country were beaten to death, and two people were hit with stones on the head. It is impossible to survive.

This seemingly accidental but inevitable friction incident quickly spread to the brigade.After Yu Tu and others read it, they felt that they had no right to judge this matter, so they reported it to the teacher.

Soon, this matter was reported to Pengcheng.

The nobles of Fei Kingdom were very dissatisfied, thinking that the Mohists had gone too far.But the Mohist insisted on the argument that the other party crossed the line first, and the two sides argued endlessly with each other.

And the nameless farmers who fled, wiped away their tears, buried the pain of the past, gathered together and began to talk about their miserable lives there.

This kind of speech caused a huge resonance and sensation in Tancheng, so those farmers in Tancheng who had obtained land after the land reform donated some property.

A petition group of more than 500 people marched towards Pengcheng with the support of these donations.

They hoped that the Mohists could rescue those who had the same fate as them in Fei country as soon as possible, even if it was to persuade Fei Jun to implement a benevolent government.

These 500 people were dressed in dilapidated clothes, but they were protected by the army along the way, because this kind of large-scale mass incident was not only allowed but also needed to ensure safety according to the terms of the previous Manmin Law, but the travel expenses were self-funded.

So at the time when Pengcheng's "law-making" public righteousness meeting was held most enthusiastically, when representatives of public opinion from Sishang, Huaibei and other places gathered in Pengcheng, these 500 people "just happened" to appear in Pengcheng, and there was a lot of noise. The accusation and crying immediately aroused the enthusiasm of Pengcheng.

On the day when these people came to Pengcheng and caused a sensation, the people's representatives in Sishang were discussing the issue of "Abolition of Corporal Punishment", so it was appropriate to host this discussion.

In the very beginning, the power of habit was enormous, and when the theoretical system of Mohism was not yet fully formed, there were some corporal punishments in Sishang.

And now, it's time to discuss repeal.

This time, the formulation of the law does not mean that everyone will discuss it and pass it, but discuss it under the guidance of "conforming to the Mohist moral program".

Therefore, discussions on the abolition of corporal punishment such as "Mo, Ji, Ji, Gong, and Dapi" must also be carried out on the basis of conforming to the moral guidance of Mohism.

It's not that someone said, let's abolish corporal punishment, so it was abolished.

Rather, someone should say: Why should corporal punishment be abolished, and whether the existence of corporal punishment conforms to the morality of Mohism? If it does not conform, then it should be abolished.

This is just a microcosm of this law-making public righteousness conference, and most of the articles are discussed in this way.

First of all, in the general direction of abolishing corporal punishment, the role of "law" has also been discussed before, which is the most basic foundation.

There are several views on the law in the current ideological trend in the world other than Mohism.

Not to mention Confucianism, but the legalist view of law that has begun to show its signs is also spreading outside of Sishang, so this time the law-making public justice meeting must clarify the origin and flow.

Make it clear that the "law" this time is a law that conforms to the morality of Mohism, and it must be separated from Legalism's view of law and distinguished from Confucian etiquette.

This can also be regarded as an internal ideological unification, forming a complete system, and preparing for a complete break with the old system and other schools of thought.

A system cannot be separate and isolated, but internally unified and provable, just like geometry. The source of its correctness is the first few theorems, not like a book " According to the scriptures, this is right, that is wrong, this is okay, and that is not.

To discuss the role of law, we have to unify the theory of "nature is good and nature is evil".

At the end of the Spring and Autumn Period and the beginning of the Warring States Period, idlers all over the world began to discuss and debate "good nature" and "evil nature".

Because of the limitations of the times, and because Shi regarded himself as a disciple who "best conforms to the righteousness of Zi Mozi", and what the Mohists are now trying to guide is an anti-aristocratic revolution, Shi had to give up his "three views" The essence of human beings is the sum of all social relations", and some views of Mozi are adopted to conform to the times, and at the same time to conform to Mohism's status as the spokesperson of "owner farmers, handicraftsmen, merchants, and citizen classes".

In other words, Mohism’s morality, apart from a saintly complex of “benefiting the world”, is essentially an “enlightenment” movement, relying on the owner farmers and the bourgeoisie, and relying on the bourgeois view of human nature to fight against the nobles. System, change the world.

The foundation of enlightenment is the liberation of human nature.

And it is right and reasonable to want to liberate people's human nature, so it must not be "nature is inherently evil".

Otherwise, human nature is evil, and to liberate human nature is to liberate evil. Evil is bad, and it is wrong to make more bad. This is the basic logic.

And the liberation of human nature can just be developed from Mozi's view of human nature.

Mozi's view of human nature is "Human nature is like plain silk, if it is dyed with green, it will be green, and if it is dyed with yellow, it will be yellow."

Therefore, in the later period of history, the "Gaozi" of the Mohist school who was often reported by his classmates to expel him from the Mohist school argued with Mencius that human nature "is neither good nor bad" and that "being born is called nature".

This has already begun to approach the view of human nature that is most in line with the enlightenment of the bourgeoisie, handicraftsmen, and self-cultivating farmers.

That is... On the whole, many things that people do are out of nature, and this nature is neither good nor bad, because we are human, so we have this nature.

Human nature is the ultimate goal that people live and pursue, so people seek profit, people avoid harm, people live a sex life, and people have enough food, all of these are right, they are all human nature, human nature endowed by birth.

There is no right or wrong in human nature, it is just nature, so it is wrong to "preserve the principles of nature and eliminate human desires".Because human nature is a part of heaven, Tao follows nature, and man is a part of nature. If human nature exists abstractly, it is a part of heaven and earth just like the sun, moon, and stars.It is nature, it is the law of heaven, that is, it is born and given by heaven.

Nature is Will of Heaven, I don't know what all Will of Heaven is, but Will of Heaven created nature, so I know that nature conforms to Will of Heaven, then I can derive Will of Heaven from nature.

For example, when an object falls, it is not because the sky "wants" the object to fall, but because the cold fact of "Tianzhi" is that the object falls.

Therefore, human nature is endowed by heaven, and existence is the principle of nature.

This also corresponds to the Mohist theory of "gathering the righteousness of the people to form a law, selecting a virtuous person as the emperor, so that everyone can give up part of their natural power to obtain a system that is most conducive to everyone's survival".

Because human nature is neither good nor evil, and life is called nature, so it is human nature to seek advantages and avoid disadvantages, which cannot be said to be wrong.

However, people's nature of seeking advantages and avoiding disadvantages will inevitably lead to chaos in ancient times.Everyone has the "right" to develop their own nature. This is not wrong. This is the right given to people by the Emperor of Heaven. Otherwise, why is human nature like this?
But everyone develops their own nature, and the world will be chaotic, so everyone needs to give up part of the natural power of nature, so as to form a public will, and the government exists as a medium to implement this public will, so "Elect the Son of Heaven, This is how it was born.

Therefore, for the seemingly simple law-making, the Mohists can neither admit that "nature is inherently good" nor "nature is inherently evil", otherwise the Mohists' rationale for the existence of laws and governments will be broken.

Since we want to create a rational Zhuxia, we must solve it from the root system, and it must be in line with reason, not ritual.

It is precisely because of "the nature of life" that "natural human rights" are reasonable.

If nature is inherently evil, then human liberation is wrong, and all people must be suppressed by a strict law to achieve the effect of "transformation and deception" in order to achieve "benefit to the world".

In other words, any liberation, because of the existence of inherent evil, is wrong.There must be an absolute power, wisdom, and existence above human nature above the head, who can stipulate what can and cannot be done.

And only under the premise of "sex like plain silk", or "life is called sex", people pursue freedom, wealth, interests, sex life, food, clothing, etc., which is indifferent and beneficial to the world of.

I want to eat, neither right nor wrong, it is human nature.Then "sex, food and sex", if I want to do something, it is no different from wanting to eat.I want to make money, and that is the same as my desire to eat, it is my nature.

There is no right or wrong in nature, what is wrong is whether the way to pursue these natural needs hinders others.

If life is called nature, then the final step of benefiting the world must be to "maximize the use of everyone's nature and freedom", so that everyone can satisfy their own nature of life, which is considered to be beneficial to the world.

The ultimate point of Mohism’s benefit to the world is "universal love" and "each doing his best and doing what he likes". This end point is also "the ultimate point where all human nature can be freely displayed."

The logical basis of universal love is not the heart of a saint, but self-interest, human nature, and selfishness.

It's just that Mozi came to a conclusion through rational deduction: the ultimate version of self-interest is universal love, and everyone who loves himself and others can get a million times more love.

This logic is self-consistent. The reason why Confucians say that Mohism "has no father" because of its "universal love" is because they don't talk about abstract logic, and it is difficult to understand abstract logic.

So Mozi can talk about "shadow does not move", can talk about "light travels along a straight line", can talk about "concave mirror and convex mirror imaging with eight optical methods", can talk about "the principle of specimen lever", and can talk about "gravity analysis of inclined pulley". ", but Confucianism cannot understand.

Whether it works or not is another matter. Logically, the universal love introduced by the Mohists from self-interest and self-love is the most self-interested and self-loved, and there is absolutely no logical error.But because of this abstract argument, it is difficult to be understood by the world, and it is often misinterpreted.

As for the logic of "everyone does what he can and does what he likes", it is also natural for everyone to do what they like well.So we should rationally create such a society: a society where everyone can develop freely and do their best.

All of these are within the system, from the view of human nature to the view of law to the view of society, they are all in step and can be inferred from each other. This is the basis of a complete social system theory.

Therefore, the punishment of crime has different interpretations in different schools of thought, and this seemingly simple law-making synonymous meeting has become full of invisible gunpowder.

Today's Xihe School's explanation of punishment is roughly because human nature is evil, so severe punishment is required to educate the people and make their behavior tend not to be evil.

This explanation is also feasible. If the law is formulated correctly, the effect is there.

But the Mohist can't say that.

The Mohists have to say: Crime is the result of your injuring the "natural right" rights derived from other people's "natural nature", and thus it is a crime.

The Mohists talk about the will of heaven. In this era, the nature of human beings is the will of heaven. The publicity and development of nature, the pursuit of profit and making a fortune, etc., are the nature and the will of heaven.To commit a crime is not because God has determined what can and cannot be done, but because it violates the right of others to seek profit, so it is a crime.

According to the current morality of the Mohists, the crime of murder is not because the Emperor of Heaven has made a decree that killing is not allowed, but because everyone is equal and hurts the right to life of others.Human beings have a fundamental right to live, so this is a sin.

This is a question of why killing is wrong. It does not mean that killing is wrong because it is wrong, but that it is wrong because it is not conducive to the interests of the "concurrent" person.

These are the fundamental reasons for the Mohist public righteousness meeting this time. It is to complete the integration of the system from the system, to form a unified system from the system, theory, and reason, and it is no longer the original "because this is right, so this is right." It is right, so I will do it", but it will become "It is right from theory and rationality, so I will do it".

The abolition of corporal punishment can only be discussed after the basis of the law and the concept of human nature have been resolved.

In history, it was the time of Emperor Wenwen of the Han Dynasty that corporal punishment was officially abolished for the first time, and the allusion of "Tiying Shangshu" that has been passed down through the ages was left behind.

However, the reason why Emperor Wen of Han abolished corporal punishment could not be used by the Mohists.

conflicting theories.

It is right to abolish corporal punishment, but if any Mohist dares to use the reason for abolishing corporal punishment, it is a serious political issue and the Mohist will probably be expelled.

Because the reason why Emperor Wenwen of the Han Dynasty abolished corporal punishment is--the poem says: A gentleman, the father and mother of the people, there are people who have done it today, and the punishment has been increased before the education is given, or they want to change the wrongdoing for the good, but the way has no way to come, I am very clever Of!Husbands are tortured until their limbs are severed, their skin is carved, and they last for a lifetime. How painful and unvirtuous it is!Is it the meaning of the parents of the people?It is easy to remove corporal punishment!
The logical basis of this reason is that the emperor is the parents of the people. Now that the people commit crimes, they are punished with corporal punishment. As a parent, I can't bear it, so I want to abolish corporal punishment and change it.

The Mohists do not believe that human nature is inherently evil, so people do not need to "shepherd", but should show their humanity to the greatest extent, but they must form a system to ensure that everyone can show their humanity to the greatest extent under the condition of giving up part of it.

Therefore, even if "choose a virtuous person to be the son of heaven", the jurisprudence of the son of heaven is not the divine right of the king, nor the parent of the people, so it is not possible to rule the world with filial piety, but to rule the world with the benefit of the people, so it is impossible to say "because I When your parents feel sorry for you, so corporal punishment should be abolished."

Instead, corporal punishment is abolished on the basis of giving people a new life, creating social wealth and transforming themselves through confinement and labor, so as to benefit the world to the greatest extent.

The abolition of corporal punishment is a "benevolent government", but which "benevolent" government is and how is this "benevolence" explained, this must not give an inch.

I pity you, so I abolished corporal punishment. This is not benevolence in the eyes of the Mohists.Conversely, the Mohists admit that the abolition of corporal punishment is a benevolent government, but the reason for calling it "benevolence" is not because I pity you.

For example, in the abolition of the punishment of cutting, the reason of the Mohists is that the crime committed is not enough to die, so cutting off the leg has no chance for this person to correct himself, and it is not beneficial to the world.Therefore, it is better to be sentenced to many years of imprisonment and labor. Since labor is the source of wealth in the world, it is beneficial to the world to keep this person alive and able to work, and it also gives this person a chance to reform.

As for whether he can live to the end of the prison labor, that is another matter.

Therefore, while discussing the issue of "completely abolishing corporal punishment in Sishang" and other issues with everyone, the scene of hundreds of people petitioning for "inviting the Mo family to come forward and ask Fei Guo to perform good governance" seemed a bit sad and miserable.

Just a river.

This side of the river is already discussing that "benefiting the world and liberating human nature are the same thing."

On the other side of the river, the nobles still have a certain right to dispose of the dependent farmers on the sealed fields.

…………

PS: (As for the debate between Gaozi and Mencius, if Mozi was still alive, he would definitely be able to win the debate.)
(Gaozi said that human beings have human nature, and human nature is the attribute of human beings. Just like cattle have ox nature, and ox nature is the attribute of cows.)
(Mencius asked, snow is white, and jade is also white, so is the whiteness of snow and the whiteness of jade the same?)

(Here Mencius dug a hole, Gao Zi jumped into it, and he was right. So Mencius said, nonsense, then according to what you say, the nature of dogs and the nature of humans, don’t you mean that the nature of dogs and the nature of humans are the same? What's going on?)
(This pit is similar to a white horse is not a horse, but Mozi has systematically debated the topic of a white horse is not a horse. Mencius is changing the concept here, human nature is the attribute of human beings, white jade is the attribute of white jade, and jade is the attribute of jade .Snow must be white, so white itself is one of the attributes of snow, but jade is not necessarily white, so white is not an attribute of jade. Mencius here uses white horses and cattle as the same concept, so he dug a hole well to lure If Gao Zi jumped in, there would be no solution.)
(The key point is that this person is probably not well received by the Mohist school, and he has not learned the essence of the Mohist school. Either a classmate made a small report saying that he was not moral, or Mozi said that he was contradictory and could not be an official... or there may be civil strife in the Mohist school Afterwards, everyone who could argue was dead, Gao Zi happened to offend Mencius, and was sent to the pit, no injustice)

(End of this chapter)