warring states careerist

Chapter 505
Taoism believes that in order to return to the most perfect natural state, it should be: "Small country with few people. Make it useless if it has a few weapons; make the people die hard and not move. Although there is a boat, there is nothing to take advantage of. Although there are armored soldiers , have nothing to say about it. Let the people tie ropes and use them again. Delight in their food, beautiful in their clothes, comfortable in their homes, happy in their customs. Neighboring countries look at each other, the sound of chickens and dogs is heard, and the people do not communicate with each other until they grow old and die. .”

The Mohists believe that it is wrong to go back. There is nothing wrong with the country and the law itself. What is wrong is whose country and whether the law is in line with the will of heaven and the way of heaven. It is necessary to "choose wise people as the son of heaven and gather the righteousness of the people as the law of the world. The righteousness of the people is the benefit of the world. , the law is in the interests of all, and the good and evil of the law are measured with the will of heaven as the rule."

Today's trial is actually a continuation of the dispute over the wine shops in the capital of Feiguo that day on the moral level.

The so-called limitation means that the previous laws were the secret laws of the nobles. Under the rules of etiquette, the laws safeguarded the interests of the nobles.

Therefore, it is easy for the people to come up with an idea: the law itself is wrong, and it is precisely because of the proliferation of laws and regulations that it leads to more thieves.

The Mohists believe that it is not the sword that is wrong, but the person who holds the sword.There is nothing wrong with the law itself, what is wrong is the content of the law.

Because the previous law was formulated by the nobles, and it can be argued that this harmed the interests of the majority of people in the world, so this law is not in line with the natural way, so rebellion is correct.

Whether the law is good or evil, it is necessary to use reason to deduce whether it is in line with nature and the will of heaven.If they are close to each other, they are good dharmas; if they are not close to them, they are evil dharmas.As far as humans are concerned, the most important thing about the will of heaven is human nature itself, which is born with all peoples. Since all people are born, and since human nature is neither good nor evil, it is only human nature, then it means that human nature itself is in line with the will of heaven, so people seek advantages and avoid disadvantages. Everything is the basis of natural law.

Mohism wants to overthrow the old rules and the old era, so it must use natural law.

Natural law is the law of "rebellion".

The Mohist discovered the "will of heaven", found that in the age of iron, gunpowder, and ox farming, the feudal system and the difference between the noble and the humble, all of which were not in line with the interests of everyone; it was found that the relative rights and obligations of people are the natural way... So the Mohists It is not "rebelling", but only returning to the true meaning of the country and the law, which is in line with the will of heaven.

However, if the Mohist wants to establish a country where the world is unified, it must use statutory laws determined by people, because in the definition of the Mohist country, after people have synonymously, they have transferred part of the power to the public power, and this part of the transfer includes law enforcement. right.Otherwise, everyone has their own "righteousness" and their own law enforcement power. When it is not certain that everyone can understand the "natural way" rationally, the law enforcement power must belong to the public power.

On the basis of human-made statutes, Mozi put forward the saying that "only harm is innocent", that is to say, if you cause harm to society, but if there is no law to prohibit it, then you are not a crime.A crime must be violated after the enactment of the law, which is considered a crime.

Therefore, Meng Sheng could listen to the litigator with Zheng Guo's accent with great interest, because all of this was in line with the morality of the Mohist school.

Mohism cannot abandon natural law, because this is the basis for rebellion.Just like Shang Tang and Zhou Wu, they were not rebellious. Although Xia Jie and Shang Zhou formulated laws against rebellion, because Xia Jie and Shang Zhou's laws violated the will of heaven and the way of nature, this is an evil law and a It can not be recognized, so they have the right to raise troops to overthrow the evil government.

But the Mohists can't abandon people's statutes, because this is the power of governance.Everyone who commits a crime has the right to enforce the law, which will inevitably lead to anarchy and chaos. We can't expect everyone to understand "Tao follows nature and the will of heaven", and it is impossible to abandon "magical weapons" and return to the "perfect" state. natural state, then man-made statutes are necessary.

The crux of the problem is that Deng Xizi reminded Meng Sheng later.

There must be an outline, and then there are orders.

Which ones are applicable to natural law, which ones are applicable to statutory law, and whether statutory law is reasonable and what needs to be measured, this is the most important issue.

Sishang is working on solving this problem. Once this problem is solved, then there is a rationale for rebellion and a rationality for ruling. The rest is to see whose fist is hard.

Tang Wu revolution is right.

It is good for a ranger who knows that the person is a bad person but has no law enforcement power to kill him with a sword, but it is illegal.

What is good is not necessarily illegal, and what is bad is not necessarily illegal.

How to measure and distinguish among them, which ones are applicable to natural law and which ones are applicable to man-made statute law, this is the meaning of these things today.

If Mohism and Taoism can still reach some agreement on some issues, then the hostility between Mohism and Confucianism cannot be resolved no matter what.

Mohism believes that human nature is neither good nor evil, human nature is eternal, it is nature itself, and it contains the principles of nature. It is human nature for everyone to seek advantages and avoid disadvantages. Based on this, the meaning of Mohism is to benefit Therefore, on the basis of acknowledging that human nature seeks advantages and avoids disadvantages, a perfect world system should be introduced so that everyone's interests can be protected to the greatest extent.

Confucianism does not yet have the theories of Mencius and others, but it basically believes that morality is eternal, and the world of great governance derived from this is based on morality.

The theory of universal love, Confucianism now believes that Mohism is "no king and no father", but they have no objection to the great order of the world after the "universal love" proposed by Mohism, but they think that the great rule of the world depends on universal love, which is a dream.

But Confucianism believes that the great rule of the world is that there is love between different classes, and then the monarch loves others, the distinction between high and low, filial piety and brotherhood, the family and the country are of the same structure, relying on morality, and finally great rule.

Mohism believes that the great rule of the world is based on human nature seeking benefits and avoiding harm. Everyone seeks benefits and everyone loves himself, but the highest level of self-love is to love others as oneself, so that everyone can love Get the biggest profit and finally rule.

Benefits are things, virtue is the heart, and this is the biggest difference between the two.

It is also an important reason why several famous scholars tried to reconcile the contradiction between Confucianism and Mohism but failed in the past few decades.

Meng Sheng was not as excited as Xu Ruo, because before coming to Fei Country, the Mohist senior officials had already discussed what they should do if the matter in Fei Country was completely dominated by the Mohist School.

This discussion was carried out on the premise that the appalling "co-government by the people of the country" would be eliminated, and the princes of the world would unanimously oppose interference.

From the perspective of this group of professional Mohists headed by Qin Huali and Shi Zhi, and full-time "rebel" experts who "want to change customs and change the world's righteousness" headed by overthrowing the old system and establishing a new righteousness, if they deal with this Things might really happen as Xu Ruo imagined.

Use the people in the capital to drive away or kill the monarch, immediately announce the reform of the land system, and at the same time inform the feudal nobles. Before the nobles react, use the rising public opinion to organize the army, and spread the declaration of granting land, land and private property protection, The nobles are forced to express their position immediately: whether to recognize the new laws, systems, and righteousness.

If they do not agree, immediately send troops to defeat the nobles, win the support of the people in the noble fiefs through extensive propaganda, and end the change of Fei Kingdom in an extremely violent way.

The nobles will not be given any chance to procrastinate. The Mohists have experienced this before: the king of Chu clearly said that he wanted to change the army, but when the situation changed after the death of the Zhao Han monarch in the battle of Niu Lanyi, he immediately reneged on his promise. The high-level no longer has the slightest trust in the princes and nobles.

This is the reason why Meng Sheng didn't blame Xu Ruo but felt that Xu Ruo could be expected.

But the biggest difference between the reality and the speculation lies in the existence of the Sishang Mohist School, and because the Mohist high-level officials have determined that the matter of the Fei Kingdom cannot be resolved by their own country, and in the end it can only be an intervention war.

Now that the result is doomed, it is advisable to just watch with a cold eye, and let Feiguo's internal scenes be staged with strange or amusing stories, and use it as experience and as a teaching, so that future people will not make such mistakes.

Anyway, the final result is that the people only wake up to the fact that the princes and nobles are unreliable until the end.The Mohist volunteers are nearby, and as long as they declare to join the closer alliance of Sishang in the way of popular righteousness, they can quickly defeat those nobles.

Otherwise, this internal bloody storm is inevitable.Once angered, the nobles of the world will be too scared to sleep, but Fei country is too small, it is not worth letting the nobles of the world wake up so early for the sake of a small Fei country, and unite to eliminate the Mohist ideology.

Overly aggressive confrontation of terror with terror will only happen under extreme internal and external pressures. It is a method that must be used when there is no other choice, and there is nothing wrong with it.

But now that the Mohists are confident in their own military power, Fei Guo has another option besides relying on the people, so they can discuss in such a gentle manner whether they are guilty or not, which seems to be a non-urgent matter.

Meng Sheng listened quietly to the Zheng Guo-accented scholar of Deng Xizi's study about law and nature, and the smile on his face was also due to his confidence in his own strength.

And he also knew that Wei Rang was his own, so he was waiting for Wei Rang to do something.

When everyone finally chose to admit that the wealthy businessman who was hoarding goods was innocent, Wei Rang finally stood up, looked around and said: "Just now I said that only after the law is established, there is a crime. They should all swear to agree with the decrees made by the consensus of the people."

"If you obey, then you must obey the law, check the fields, grant the land to the people, and pay in installments."

"If the alliance fails to abide by the oath, it is illegal and should be dealt with. The fief will be taken back, and it will be returned to the public treasury before the people pay it off."

"If you don't swear to agree with the decrees made by the people at all, then they should be expelled from the fee."

"In the past, Duke Wei of Wei wanted to rebel against Jin and pro-Chu, but the people of the country refused to follow him. After a public discussion, he was expelled to please Jin. If the king did not obey the general will of the people, he would be expelled from the country and lose his sacrifice. What about the nobles? Don’t these officials belong to the country of Fei? Since they are from the country of Fei and have not sworn to abide by the laws made by the people, why can’t they follow the example of Marquis Wei’s escape and expel them?”

"Therefore, I suggest that we take advantage of today's time when everyone is here to finalize the decrees of the Kingdom of Fei, and quickly send a letter to the fiefdom doctor to come to the capital to pledge approval and meet the new king!"

(End of this chapter)