The highest ideal of Confucianism is that the Duke of Zhou will become king. Da Ru is the king's minister's doctor, Xiao Ru holds funerals for the rich, and his family goes to eat wine and rice, living a parasitic life. Confucian interests are completely aligned with those of the ruling class, and it is natural for the two to compromise and cooperate. The interests of the Mohists and the ruling class are not identical, and the ruling class makes temporary and reluctant concessions in order to use the Mohists, while the Mohists serve the ruling class faithfully and do their best to become the most tame servants. On the one hand, the Mohists violently attacked Confucianism in an attempt to seize the position of Confucianism in politics. On the one hand, he defended the city against the enemy for the monarch and nobles as if he were dead, and defended their interests, thinking that by doing so, he could gain trust and implement his own doctrine. In fact, on the contrary, the Mohists never got the opportunity to practice the way of the emperor, and although Confucianism was attacked, it was still respected by the monarch and nobles.

But the fight between the two sides is still life and death. Confucianism advocates that "relatives have skills (equal differences), respect for the virtuous and equal", strictly distinguish between relatives and relatives, respect and inferiority, and consolidate the feudal hierarchy. Mohists do not oppose hierarchy, but oppose the hierarchy mentioned by Confucianism, and advocate both love, frugality, sage, and harmony...... Confucianism advocates that there is destiny in heaven, and longevity, death, poverty, wealth, safety, danger, governance, and chaos are all unchangeable destiny of heaven.

The Mohists oppose fatalism, believing that heaven desires righteousness (good government) and evil injustice (disorderly government), ghosts and gods reward the virtuous and punish violence, and that life is the work of the tyrant king (the king of the dead country) and the poor (lazy people).

Confucianism advocates the elaboration of rituals and music, and teaches the rich and noble to spend money and goods, and share their own fat and food.

The Mohists opposed eating without work, advocated thrifty funerals and non-pleasures, and reprimanded Confucians as "greedy for food and drink, lazy in work". Confucianism advocates wearing ancient clothes, speaking ancient sayings, "following (declaring) but not doing", "still through, why bother to change". Mohists oppose conservatism and advocate the creation of new things. (More suitable for building a modern and powerful culture)

Confucianism advocates not to show admonition, to wait for the monarch to ask, to ask small questions, to ask big questions, to answer big, not to ask. The Mohists oppose mediocrity and advocate "devotion to things,...... If there is a problem, it will be admonished", "the benefit of the world will be promoted, and the harm of the world will be eliminated", (the ancients often said that "the death of the text and the death of the army" is not a Confucian doctrine at all, and it is fraudulently used by Confucianism) to force the monarch to do political affairs that are beneficial to the people. The Mohists attacked Confucianism and Xunzi denounced Confucianism in many ways, but the difference was that Xunzi denounced the Seventy Sons Houxue, while the Mohists directly attacked Confucius, the founder of Confucianism.

Confucius advocated the restoration of the ancient Western Zhou Dynasty and the distribution of the means of subsistence according to the hierarchy stipulated by the Zhou rites, which was naturally a utopia.

Although Mozi also recognized the rank of nobility and lowliness, he thought that the Son of Heaven, the Three Dukes, the princes, the secretaries, and the doctors down to the township chief, the lichang, and the family monarch (family) were all nobles with wisdom and authority who could unify right and wrong and set an example for all the people, and all the people were lowly and foolish.

However, Mozi advocated the choice of virtuous and virtuous people, and restored the ancient of Dayu, requiring nobles at all levels to learn from Dayu to live the same industrious life as the people, and give up the right to exploit. This is more of a utopian fantasy that will never be adopted by the ruling class. "If you can't ask for it (you can't get it), even if you can't give up (you have to pursue it when you die)", the Mohists were disillusioned in this utopian pursuit. (Impossible!) Heaven and earth can be destroyed, and the Mohists' fantasy of establishing the great harmony of mankind will not perish, thinking about modern Western civilization, isn't it the realization of many Mohist ideals? ）

Confucius respected heaven and believed in ghosts and gods, the Son of Heaven had to sacrifice to heaven, and the Shuren were only allowed to sacrifice to the household god or the god of the stove, and the ghosts were only allowed to sacrifice to their parents. Mozi respects heaven and believes in ghosts and gods, and advocates that people have the right to sacrifice to the heavens and all ghosts and gods.

In the writings of the two families, there are many records, and there is a witch who said to Mozi: "I can't love both." I love the Zou people in the Yue people, the Lu people in the Zou people, the people in my hometown, the people in the villages, the family in the villagers, the love I am close to my family, and the love I am in my family. (Mozi Ploughing Pillar)

Wu Mazi is a Confucian person, and he actually said that "love me and my relatives", which is probably an exaggeration of Mohist literature. This is obviously inconsistent with the Confucian emphasis on filial piety. Except for this sentence, Wu Mazi's statement generally seems to be in line with the spirit of Confucianism.

Because according to Confucianism, there should be love and inferiority.

Speaking of these differences, Mencius said: "A gentleman is also to things, and love is benevolent; For the people, benevolence and affection. Kiss and benevolent people, benevolent people and love things. When Mencius was debating with Mozhiyi, he asked him, "Do you believe that if you think that a man is a son of his brother, is he a son of his neighbor?" ("Mencius, Meiwen Gong I") love for the son of a brother will naturally be thicker than love for the son of a neighbor. In Mencius's view, this is perfectly normal; What one should do is to promote this kind of love

to reach the farther members of society. "The old and the old, and the old of men; The young of me, and the young of man". This is what Mencius called "doing what he does" (ibid.). This promotion is based on the principle that love is inferior.

Loving one's family, and by extension, loving others outside one's family is also practicing the "way of loyalty and forgiveness", and in return, it is also practicing "benevolence", which is advocated by Confucius. There is no compulsion in this process, because there is a hidden heart in the nature of a qiē person, and he cannot bear to see others suffer. This is the "end of benevolence", and the end of development makes people naturally love others. But all the same

Naturally, it is better to love your parents than to love other ordinary people, and there is a difference in love.

The Confucian view is so. The Mohists, on the other hand, insist that loving others should be equal to loving one's parents. Will this make it a thin parent and favor others, and don't care about it, anyway, at any cost, but also to eliminate the Confucian love of inferiority. When Mencius criticized "Mo's love and fatherlessness", it was precisely this in his mind.

In the doctrine of love, the above differences between Confucianism and Momo were clearly pointed out by Mencius and many people after him. But there is a more fundamental difference. That is, according to Confucianism, benevolence develops naturally from within human nature; The Mohists believe that love is artificially attached to people from the outside.

It can also be said that Mozi also answered a question that Confucius did not expect, that is, why should people practice benevolence and righteousness?

But his answer was based on utilitarianism. His emphasis on supernatural and political sanctions to coerce and induce people to practice love is also inconsistent with the Confucian principle of benevolence and righteousness. If you compare the words of "Mozi and Love" quoted in Chapter 5 with this chapter

Yang Zheng was a little worried that his Western philosophy would evolve into a battle of wills, and in the end he did not learn anything, but because of the struggle, he hurt the harmony and lost the original good situation.

But soon he was relieved again, Aristotle went to the encyclopedic general figures, the system of learning, after the development of the next few hundred years, it can be seen, except for a few studies that were overthrown by the later Galileo and Newton, the rest are basically correct, especially in philosophy, his doctrine can be regarded as perfect, as long as it is correct, he is not afraid of being tested by others, and philosophy is something that needs to be debated, and the more it becomes clearer, then his goal has been achieved.

After weighing each other, he decided to take the plunge and try to make some changes.

The priest in the courtyard didn't know that his heart had turned a thousand times, and he thought that the master of the courtyard was angry, and everyone couldn't help but be worried.

Yang Zheng looked at it and said, "It's not too early, go to class, right?" ”

Yang Zheng didn't have much time to lecture, but surprisingly liked by these Shu Jishi, at this time after hearing this, everyone first breathed a sigh of relief, and then a burst of surprise, Yang Zheng's poetry lectures, everyone still liked it very much, especially the three realms of words, it is more memorable, but also slightly made a few poems to try, in addition to the artistic conception is too far apart, it can not reach the realm of the heart, so after being hit, the "Yang's words" is more and more important, and hopes that when the skills are profound in the future, You can also write a word that goes up to the realm.

At this time, when I heard that Yang Zheng was going to class, I instinctively thought it was poetry, and everyone was happy, but their demeanor was much more respectful.

Yang Zheng had already seen everyone's expressions in his eyes, smiled indifferently, and said: "I just said, poetry and poetry are just small paths, no matter how good you learn, it is of no great use to the country and the people, and the queen Li Yu is not bad, but how, he will not govern the country, and finally the country will be ruined, and he will be poisoned to death, and end up with a miserable end. What is the use of the government? ”

Everyone, you look at me, I look at you, and no one speaks.

It took a while before there was humanity: "Is it beneficial for poetry and songs to be given to the country and the people, I don't know, but in my Ming Dynasty, in addition to the four books and five classics, the rest is poetry and songs, we don't learn these, what else can we learn, adults will never let us learn to train soldiers and horses, right?" ”

Yang Zheng listened to their tone of contempt for the generals, and his heart was a little dissatisfied, but today he didn't want to argue more in this regard, and thought about it: "The way of civil and martial arts, one piece and one relaxation is the way to govern the country, the Great Song Dynasty paid too much attention to literature and light on martial arts, so that he ended up being bullied everywhere, it can be seen that the benefits of Wen Youwen, the wonderful use of Wu Youwu, the strength of a country is inseparable from Wen, and it is inseparable from Wu, if there are no frontier soldiers who defend the country, you can still sit here and enjoy the edification of the surrounding scenery, reciting the words of the sage, maybe?" ”

Everyone looked at each other and bowed their heads silently, obviously feeling a little guilty.

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Everything is not going well today, let's talk about it tomorrow, it really makes me very upset! There is no code for a word, and it is used to save the manuscript!