warring states careerist

Chapter 883 Enlightenment Doctrine

Because the Mohist school is not a prince, but an organization based on a certain theory, including the composition of its political power, it is formed based on the rational inference of the art of knowledge and conforms to the core, so this kind of discussion is also very common.

Lecture study discussions every few days allow these issues to be discussed openly.

And this kind of open discussion, as well as the existence of contention among a hundred schools of thought, made this kind of discussion wear away less and less of the aura of saints and good people in Mohism, and finally figured out that the essence is still because of interest groups.

The original theory of great harmony in the world in history originated from the fusion of various schools of thought after the end of the Warring States Period. Even the original version of the theory of great harmony in history also integrated the visions of Taoism, Confucianism, and Mohist schools.

They all hope that the world will be better and better, and they have a general fantasy. After all, no one explicitly says that a society where people cannibalize is good, and they all have the same pursuit of beauty.

But it is precisely because they all hope that the world will get better and better, on the contrary, all schools of thought must distinguish between the enemy and the enemy, establish a school of their own, and prove that their own theory is the correct theory, and other people's theories cannot achieve that.

In the battle between Mo Nong, in the special environment of Yunmengze, there are fewer confrontations and more contracts.

But if it is placed around Sishang, where the germination was formed, there will be more confrontations and fewer contracts.

Farmers certainly hope that the world will benefit, and Mohism is the same. Even Yang Zhu, Confucianism, and Taoism have the same vision. The only difference is the process of how to achieve the vision.

After the winter, when this issue was discussed again in this small city named Yunmeng, Xu Ruo and others came forward to explain the difference.

Xu Ruo then asked: "The salt you and I eat, the cloth we use, the muskets and gunpowder we use to hunt tigers, snakes and pythons, and the farm tools we use to reclaim wasteland are not produced by you and me."

"This is the biggest difference. If the world is to be determined as one, there must always be a division of labor. Those who specialize in drying salt must consume less labor than doing their own drying during the slack season. Compared with the total wealth of the world An increase is beneficial."

"Besides... don't forget that our situation here is special. We spend countless money every year, all of which are supported by outsiders, so we can enjoy ourselves as a small country with few people. Once there is no support from outsiders, I'm afraid our life will be miserable. There are so many."

"Salt and cloth are not self-sufficient. If you cut off the connection with the outside world now, do you still think these methods of the farm are good?"

"That's why the peasant family is a small country with few people. It can be done for hundreds of miles, and it can be done for thousands of miles. I'm afraid that the world will not benefit from it, but suffer from it."

This remark made the disciples of those farm families unhappy, but Yunmengze's situation is really special, and it is really hard to refute it after thinking about it carefully.

A peasant disciple had no choice but to say: "If the world is unified in the future and there are no more enemies and bandits, then we can have a small town with few people. The world will be divided into hundreds of towns, and each town will be like a dream."

"The sage and the people work side by side, and there is no price difference between the market and the merchant. They farm when the farming is busy, and weave together during the slack, to meet food and clothing, and do not sell."

"All the land belongs to the public, and it is equally divided among the people. It cannot be sold. It is exchanged between each family, and it is exchanged after the amount of labor. I will not lose, and he will not benefit..."

The peasant family is fundamentally still a fantasy of the lowest peasants, because the lowest peasants are double exploited—nobles and merchants.

This fantasy of real equality is unrealistic, but it clearly expresses the interests of the bottom farmers.

Hearing this, Xu Ruo shook his head with a smile and said, "Just in time, as you all know, the enlarged meeting held in Sishang lasted for nearly two months and finally came to an end. Learn."

"It happens to have explanations about these issues, so I will say a paragraph, everyone is learning and discussing, so as to achieve synonymousness."

This place is a bit far from Sishang, and the enlarged meeting originally scheduled to be held in April, which Xu Ruo did not participate in due to special circumstances, lasted for two months, so it was a few months before the public content of the various meetings was delivered here. .

A lot of things were discussed at the meeting, most of which were public, because it is unrealistic for a meeting with thousands of people to keep it secret.

There are several books in the thick study content, and Xu Ruo is also studying these few days, listening to the explanations from the people sent by Sishang.

He thought about the content of the book, and then said: "The giant said that the theory of the paradise has long existed, and the song of the big mouse will have a paradise."

"It's just that people in the world have different opinions on how to arrive at the paradise."

"For example, the peasant family can be regarded as the Utopian Paradise school; while the Mohist school is the rational theory of the Paradise School. Although they are all Paradise, they are completely different."

"Imagination, the moon in the well and the flowers in the water. If you want to really get the moon and flowers, but look for them from the well in the water, it is tantamount to the opposite. The rational way of knowing is realistic and can be truly obtained."

The farmer snorted: "How can we say that ours is fantasy? Yours is what reason can do?"

Xu Ruo was not impatient, and asked many Mohists who were listening to the lecture together: "My Mohism's paradise, there is a theory of great harmony, so I don't need to mention it. To put it briefly, it is mutual love and mutual benefit."

"Zi Mozi once said that the basis of universal love is self-love, and also talked about the difference between loving others and employing others. The so-called love is not love without self-love. And universal love is precisely because of a rational inference: that is, I love others, and others love me, then I can get double the love from two people, triple the love from three people, and countless times from all the people in the world. Therefore, self-love and universal love are dialectical unity , universal love is the highest form of self-love."

This is a theory that existed more than 20 years ago. After a little modification, it has already taken shape and has been propagated for decades. Mohists naturally understand it.

Xu Ruo said again: "Zimozi solved the problem of the unity of self-love and universal love in the time of Zimozi. At this meeting, Shizi finally talked about self-interest and altruism, that is, the so-called unity between mutual benefit and self-interest."

"Here, let me ask a question first. If a person is altruistic, but kills that person, is it altruistic?"

Everyone said: "Of course it doesn't count."

Xu Ruo asked again: "If a person only has a self-interested heart, but makes others benefit, then is this considered altruistic?"

Everyone also understood the difference between subjective and objective, and said one after another: "Since righteousness is for profit and materialism, then this is naturally altruistic and has nothing to do with the heart. It's just... how can there be things in this world that only seek self-interest but benefit others?" Woolen cloth?"

Xu Ruo said with a smile: "This is what was discussed in this enlarged meeting. I will try to give an example."

"Like a spinning lady, she is the best at weaving cloth, and her cloth is wide and beautiful."

"Fanniang is self-interested. He wants to live a better life. He uses cloth to exchange for food and wine, so he can only weave cloth with strength to make the cloth more beautiful, wider, better-looking and cheaper. The more he sells, the more he gets. , so they can be exchanged for money to buy food and wine.”

"This spinning lady can benefit the hearts of the world?"

"No, but because of his self-interest, he made others wear more beautiful, spacious and cheaper civilian clothes, which benefited others, so is this considered altruistic?"

Everyone began to think about this question, and they all felt that this was indeed the case. According to the objective, materialistic, and unified way of thinking instilled in the previous 20 years, this is indeed altruistic.

But if you look at it from a subjective, idealistic, and contradictory perspective, it is self-interested.

Because the Mohist school has the basic tone of the unity of righteousness and benefit from the beginning, it is not difficult to think about this question, because the three views of the people accept the foundation of the unity of righteousness and benefit, so it is easy to draw a conclusion: Fangniang's behavior is altruistic .

In terms of the three tables of Mohism, this matter does not involve the table of population increase, but it is indeed consistent with the two tables of people’s wealth and the increase of the total wealth of the world, so this kind of behavior is in line with morality.

Even so, the unity of self-interest and altruism is still difficult for some people to accept.

So a Mohist got up and asked: "So, self-interest is altruism? Isn't it reasonable for princes and nobles to self-interest?"

Xu Ruo shook his head and said, "That's not the case. You and I both know that wealth comes from hard work, and Fangniang is earned through hard work."

"And what do the princes and nobles rely on to benefit themselves? They rely on the violent possession of the land, they rely on binding farmers to work for them on the land, and they rely on exploiting the benefits of labor from farmers. So their self-interest is actually at the expense of others. "

"Self-interest may not necessarily be altruistic. But Paradise is about mutual love and mutual benefit, so self-interest above Paradise is altruistic."

"This question, to put it another way, is what is the world like, can self-interest be altruism? Self-interest does not necessarily mean altruism, but if the world reaches a certain system that makes self-interest and altruism unified, this is mutual love and mutual benefit. "

"If the system of the world is not like this, making self-interest at the expense of others, then what we need to do is not to persuade those who harm others to benefit themselves not to harm others and not to benefit themselves, but to change the world so that self-interest is taken for granted, because in the new world, Self-interest is altruism."

These contents have laid the foundation for more than [-] years before, and now it is almost a matter of course. In addition, the budding commodity economy and the great development of handicraft industry have obviously appeared in Sishang, which makes this kind of thinking no longer a common idea. A kind of utopian inference that cannot see the real thing.

The foundation laid for more than [-] years was finally integrated and reached a consensus in this two-month conference attended by more than a thousand people in Sishang.

Love each other and benefit each other, from the solution of the unity of self-love and universal love, to the unity of self-interest and altruism, combined with the saying that "labor creates wealth" that has long been circulated in the world, Mohism has already completed the transformation from the philosophers. From a hundred schools of thought to the bourgeois enlightenment theory, the system has been formed and tends to be perfected, and it is enough to be invincible against the feudal patriarchal system.

The unity of righteousness and benefit is the basis for objectively viewing problems, and it is also the cornerstone of the theory of adaptability.

There is a difference between loving others, loving oneself, and loving others. There is no good or evil in human nature. This is the basis for inferring the bourgeois enlightenment theory by using the "self-interested nature". , The ultimate conclusion of universal love is that everyone's labor is beneficial to me, and my labor is beneficial to everyone.

Of course, Shi has already revised the Mohist theory to a bad state, but without the foundation laid by Mozi, this kind of revision would be impossible to talk about. No matter how much revision is done, the Enlightenment theory will not come out. At most, the most reactionary feudal patriarchal socialism will come out, that is, the feudal patriarchal system of imperial power under the skin of great harmony in the world.

The Mohist School has only held two largest-scale meetings in such a long time, which lasted for more than a month.

One was the reorganization of the Mohists under the city of Shangqiu a long, long time ago.

The first time was the time when the fantasy of eliminating soldiers and non-attacks in the world was completely shattered, and this time after Shiwei had firmly established his position for five years.

What is missing seems to be the fusion between the vanguard theory and the Enlightenment theory.Because indeed someone asked Xu Ruo: "If this is the case, self-interest is altruism, so what use are we mohists?"

But from Xu Ruo's smiling face, it seemed that even this problem had been solved.

(End of this chapter)