There are factions that don't like the Mo family's over-standard hospitality, and naturally there are also factions that hope that the Mo family's over-standard hospitality.

For example, the branch split by Zisi Confucianism is not entirely the doctrine of Zisi faction, and after the Mo family announced that it would withdraw troops from Qi and distribute land to the people of Qi, this faction immediately issued a statement.

"Take it all, Qi Minyue, take it. The ancients had those who did, and the warrior king was also. Fight the country of ten thousand times with ten thousand times, and eat pot pulp to welcome the king. Is there any other? Avoid fire and water. If the water is deep, like the fire is hot, it is just luck. ”

And when some people criticized the Mohists for being too belligerent, they took the initiative to say, "The book says: 'Heaven descends to the people, and he is the king and the teacher. But it is said that it helps God and spoils the Quartet. Guilty or innocent, but I am the only one, how dare I have the ambition of the world? 'One person walks in the world, and the king of martial arts is ashamed. This warrior king's belligerence also. And King Wu was also angry and calmed the people of the world. Now the Mo family is also angry and the people of Qi, and the people of the world are afraid that the Mo family is not warlike. ”

This can be regarded as a direct choice to take sides, saying that the people of Qi are very happy to attack the Qi country, and there are people who do this in ancient times, that is King Wu of Zhou. The army of the Mo family attacked the equally powerful Qi State, and the people ate pot pulp to welcome the king's division, which is the rule of civil and military!

He also said that the Book of Heaven said that the Emperor of Heaven gave birth to all the people, and it was precisely to make the lives of all the people better, and God loves the people. King Wu of Zhou was angry because someone had caused trouble in the world. Now that the Mo family is also angry, it has stabilized the people of Qi State, and the people are afraid that the Mo family will not be so belligerent in the future!

This school of Confucianism is directly crooked to consequentialism, and some people ask them, what is benevolence? They replied, "If the enemy attacks, dig the pond and build the city, and defend it with the people, and die and the people will go." This can be called benevolent government", that is to say, in the event of war, a place where people dig a moat, build a good city wall, and the people do not retreat, and fight to the end, then it can be said that this place has implemented benevolent government, otherwise why should the people serve to death?

Their faction directly solved the problem of Confucianism's rationality about King Wu's seizure of the world: if King Wu was not benevolent, then he would not be able to seize the world, and the result of his seizure of the world proved that he was benevolent.

The logic is: the Mandate of Heaven exists, and whoever wins the world will prove who is benevolent, and who is the destiny of Heaven.

After these statements, the Confucian scholars of this faction hoped that the Mohists would be received beyond the norm to confirm their legitimacy among the various factions, or to stand with the Mohists in the form of cooperation outside the party.

But the Mohists still refused, because the morality of the Mohists had begun to run in the direction of "historical necessity" and "historical occasionality", and the Mohists claimed to have "heavenly will", so the legitimacy of the seizure of power was mainly based on the Taoist "Taoism and Nature", so there was no need for Confucian benevolence and the mandate of heaven as the rational support for the seizure of power.

The first ally chosen by the Mohists is the Taoists, and the Mohists have their own cultural system and start from scratch, so they do not need Confucianism to grasp the divine power, and according to the historical experience of the previous life, they have always been quite wary of this part of the Confucianism, so they only have some cooperation on the surface, and refuse their request for over-standard reception.

Benevolence and virtue are both laws and morals.

The law of the Mohists is essentially the law of nature.

The Tao is natural, and it is nature that gives the law sacredness, and after distorting the interpretation, natural law is the best legal principle for the revolution to seize power.

In terms of morality, who will be the leader, who will compile the hadiths, and who will write the ten precepts? To which class is the morality beneficial?

In addition, a very utilitarian school of thought that emphasizes "weighing the pros and cons and seeking the big over the small" is really incompatible with moral law.

There is only right and wrong in morality, and there are no big or small mistakes. The person who called the loudest was the most moral, and the question of whether the sister-in-law fell into the water or not had to ask Mr. whether it was polite or not, this question was placed in the Mo family and asked two big mouths, and there was no urine in a pot on both sides.

Therefore, for the reception of the hundred schools this time, the Taoist standard is very high, and the Confucian reception standard is very low.

This time, the main purpose of the debate is to solve the problem of the "Modao Alliance", and to determine the cosmology of the Heavenly Dao, the Heavenly Will, the eternal movement, the eternal contradiction, and the eternal mechanical norms in the world view and cosmology, so as to completely suppress the rest of the factions and make it the mainstream way of the world.

Although there are some factions in Taoism that I take care of myself and do what others like, in terms of world view and cosmology, the revised Mohists and Taoists are only one step away from merging. I don't want you to benefit the world together, but you can work together to determine the cosmology and worldview that both of us agree on.

Tao gives birth to one, and one is the rule, the rule formed at the moment of the formation of the universe, the unshakable objective law that does not depend on human will.

Life two, two is the contradiction, the difference between inertia of movement and stillness, force and force, void and matter, light and shadow, matter and energy, etc., of course, if you Taoists are willing to call yin and yang, it is not impossible.

Under the objective laws of the universe, the collision and combination of various contradictions, energy, matter, and movement produce all things in the world.

The Tao can be known, and it can also be borrowed by others to benefit oneself, which is the so-called Tianzhi of the Mohists.

Including the Tao of Physics, the Tao of Chemistry, the Tao of Mathematics, and the Tao of Geography...... In addition to all this, there is also the Tao of human society, which can also be rationally understood and used according to human will.

It's just that your Chu Taoists talk about the self-transformation of all things, and think that the Tao of the world is the same, and it doesn't matter about anything, and it can be transformed into a society that merges with the Tao of the world after tens of millions of years, which denies the subjective initiative of people, the ability of people to transform the objective world according to their own needs, and rationally deduce the truth of social operation.

The Taoists in Chen, Cai, Zheng and Song and other places talk about small countries and widows and retreat to the natural state, which does not consider the needs of people. He also denied that man is also a part of nature, and stripped man from nature, thus believing that human development is not the way of nature, and that it is still "back to the basics" to retreat to the perfect state of nature and to be a "pure natural person" living in the city.

The Mohists feel that since they can use reason to explore the Tao of the world, what are they waiting for? So what kind of reactionary retreat to the state of nature? Organize a vanguard team and run hard to get closer to ...... When the Tao is natural and returns to the essence of human beings, won't it be over?

"Back to the basics" and "emancipating human nature and returning to the essence of human beings" are nothing more than the style of refined rhetoric, and the vernacular style after the appearance of paper.

Taoism says that the extremes of things must be opposed.

The Mo family thinks that this is exactly the truth.

Since Taoism requires "returning to the basics" and returning to the essence of human beings in the natural state, then we should first run to the peak of human alienation, so as to continue to take one step to "the extremes of things must be opposed", and only then can we have the opportunity to "return to the basics" in the distant future.

Only by reaching the pinnacle of human alienation can we return to the basics and achieve the "true self" in the next step.

Road...... It is an invisible hand. Not only for the economy, but also for the law of all things.

Now Zhuxia is in the midst of a great change unseen in a thousand years, everyone is up and down in this era, and this time the big debate to solve the problem is the synonym of a hundred schools: is it to understand the objective law and use it? Or is it guided by human-determined, changeable, and distinctly hierarchical morality?

What is Mutable? What is immutable? What is eternal?

This is also the debate between Mohists and Confucians about "why is virtue virtuous", morality is eternal? Or are objective laws eternal? Is morality hierarchical? Or is morality universal to all? Is etiquette a virtue that civilians should observe?

If this problem is not solved, it is impossible for the Mohists and Confucians to shake hands and make peace, so the Mohists are more inclined to use the "eternity of the Tao" of Taoism to solve the problem, anyway, the Taoists and Mohists are both anti-Confucian, and the two sides are natural allies to some extent.

Only what is eternal and unchanging can guide the development of society. The laws of mechanics do not change, the principles of chemistry do not change, and morality changes with the times and classes.

If morality remains the same, meaning that the ruling class does not change, then the society is a cycle of death.

If you want to be virtuous, you must first lose morality.

If you want to rule greatly, first make a big mess.

After losing morality, everything is blank, and only then can a new one be established.

It is waiting for the new production relations and the conditions of the productive forces to "all things are self-transformed, morality is self-formed"; Or "rationally say and know to judge what is in line with the virtue of the new era", that is the future of the Modao dispute.

Now it is the Modao alliance to fight against the Confucian virtues of the sages.

The Mohists say that "I have the will of heaven like the rules of a craftsman", and the Taoists say: "For example, the Tao is in the world, and the valley is in the rivers and seas".

There are two kinds of Tianzhi itself.

The Heavenly Aspirations in the Ink Debate are mathematics, optics, geometry, static mechanics, debate, and logic, which can be regarded as the Heavenly Aspirations of science, the "Tao" of science, and the eternal and unchanging Tao of all things.

The Tianzhi of WTO accession can be regarded as a social science.

The Mohists are in the WTO, so in the social aspiration, Mozi said that judging whether a thing is in line with the aspiration of heaven depends on the "making people rich, making the people safe, and increasing people", which is appropriately revised to "increase the total wealth of society, fairness, and population increase", which is the general outline, under which speculative logic and reason can be used to reason.

Help people with heavenly will, and use the eternal and unchanging Tao with people's subjective initiative to realize people's self-needs and desires.

These three tables were left for purpose.

Logical reasoning was left as the method.

This is enough to prepare for future changes, the method is fixed, definite, and the method of studying the truth, then the "truth" can only be a staged "truth", which can be changed, because the way of heaven is eternal and unchanging, so if the conclusions obtained do not match the results of observation, there is only one possibility: mistaken, because the way of heaven does not change.

This is like Mozi saying that "force and matter are the reason why they are in shape", which means that force is the cause of the motion of objects, but after several experiments, this sentence has not changed, but the meaning of the explanation has changed to "force is the reason why objects change their motion or state of rest, and the rule between heaven and earth is that things tend to maintain their original state".

This experiment was done before Mozi's death, and its results were crucial for the Mo family.

It's very important, it's so important that it's turned upside down.

What is important is not Mozi's conclusion that force is not the cause of the motion of an object.

What is important is that Mozi acknowledges the method of appropriate summarization and the method of combining empirical first and rational reasoning.

The importance of this change means that the legal rationality of the "method" itself is greater than the "conclusion".

From that moment on, the "method" of the Mohist science Tianzhi was higher than all the existing "conclusions".