However, the cost of various handicrafts was pushed to the bottom line, and the people who fled led to a surge in the population of the city, and the originally small Peiyi now has a population of nearly 150,000, which is already one of the largest cities.

Mojia government-run workshop profits, commercial tax, and consumption tax, which are the top three taxes in the Sishang area, and the fourth is the turn of land tax.

The semi-compulsory promotion of village communities, which used the remnants of the old communal land system, also made the farmers in Sishang a new existence, which was both powerful, organized, and collective.

The technological monopoly and excess profits of industry and commerce made the Mohists not need to make a fuss about the land tax, because the Mohists were not latecomers, but first-movers, and the level of technology, organization, and industry and commerce were all in the forefront of Kyushu, and there was no need to rely on agricultural taxes to catch up with the industry and commerce of primitive accumulation.

In the primitive accumulation, there must always be farmers to endure hardships, and the Mo family just passed on this hardship to the farmers of the Kyushu vassal states, and to the bronze states in the South China Sea and other regions.

There was a shortage of people in Sishang, so they raised the price of raw materials, making large-scale land cultivation profitable, and lured the small nobles of the Song Kingdom, who had already undergone a coup d'état, to enclose the land and drive the farmers to flee to Sishang.

The high price of raw materials and the increase in employment costs in Sishang encouraged the import of grain, forcing local labor to be cheaper, while passing on the hardships of the fiefdom farmers in Song, Yue, and Chu.

Sishang needed labor, so the "long-working" trade done by the Mojia merchants and chambers of commerce in the South China Sea filled and developed Huaibei and northern Jiangsu.

Sishang needed a market, so they went to war and forced land reform, so that the farmers had enough spending power so that the goods could be sold.

Sishang needed gold, so he acquiesced to 400 men in the South China Sea to conquer a state and pack all the palace gold.

Sishang needed the cultural identity of Kyushu, so after the war in the South China Sea in the name of "having slaves is harming the world", the first thing he did was to shoot all the nobles, witches, priests and other cultural classes of the local states, fight the local culture with class struggle, fight the local upper class with the local bottom, and give them land to make the city become the base of the Mo family in the South China Sea.

Sishang needed to control the profits of trade, so he seduced the nobles of the Yue Kingdom to use the cheap labor of serfs and fiefs to produce sugar, sea alkali, rice, and tea, and used the pricing power and excess profits to buy and resell.

Sishang needed foreign trade profits, so the industrialists and businessmen who colluded with Handan of Zhao watched the civil war between Gongzizhang and Gongzi, bet on investment, and snatched the monopoly of tea and iron trade in the grassland area.

Sishang needed to reduce the pressure in the direction of the Wei state; Continue to expand the market for Xuanlin, silk and other products, so he assisted Qin to establish iron-smelting workshops, transport arms, kill Nanzheng, lure Qin to the west, and carry out trade. The rise of the Qin state was used to reduce the pressure in the direction of the Wei state, and for every time the Qin state added a soldier in the direction of Luoshui, Sishang could reduce the number of soldiers deployed in the direction of Taoyi.

Sishang is not only sucking the blood of Kyushu to raise the army and teachers, but also relying on the support outside Kyushu.

Under the premise that industry and commerce are not sufficiently developed and the power of the emerging bourgeoisie is not strong enough, relying on the peasants to carry out the bourgeois revolution in the vanguard mode is the only feasible way of leapfrog development in Zhuxia at this time.

Now, Sishang has taken shape, and for the overall interest group in Sishang, there is no better way to benefit the world except for unification, and the demand for labor, market, land, and raw materials has prompted the unification of Kyushu......

Every time a noble feudal monarch is killed, the market for at least a thousand people is expanded, thousands of more cotton cloths can be sold, and hundreds of labor forces can be liberated.

In a country as big as Chu, the cotton cloth sold every year is only one-seventh of the land in Si, which has made the industrialists and merchants in Sishang very dissatisfied with morality, and killing the nobles is to eliminate silverfish; In terms of profit, the aristocracy was killed and the land was divided so that the peasants had surplus food to consume, and that was the market.

When morality is on the commanding heights but tied to interests, war is inevitable. There is no military aristocracy in Sishang, but there is a more terrible impetus than the military aristocracy, the emerging bourgeoisie.

The so-called benefit of the world is to transform the world in accordance with the will of capital. And this will is summarized by the Mohists as a heavenly will, and is implemented as a program at this stage, which is beneficial to the world.

The power of the emerging bourgeoisie, the spokesman of the will of capital, was too weak, and a group of wastes could not win the feudal royal power, so they needed a vanguard of "for the benefit of the world, and not for the sake of death", and called on the peasants, slaves, craftsmen, and the new burgher class to help with the appeal of righteousness and interests.

Capital needs land that does not belong to the blood nobility, so the existence of the blood nobility is wrong; Capital needed an increase in unit productivity to expand the Kyushu market, so it was right to eliminate the aristocracy and carry out land reform; The need for capital was brought down by the price of grain, so the bill to ban grain imports was vetoed at the Law Assembly......

The law is the embodiment of the will of the ruling class, and the veto of the bill banning grain imports means that the interests represented by the ruling class in Sishang are no longer peasants.

Sishang walked out of the strange circle of small peasant reincarnation, vetoed the soil that existed in the world of feudal patriarchy, benevolence and righteousness, and went along a broad road that would explode without expansion.

Compared with the primitive Mohists twenty years ago, they have been made out of shape by appropriate revisionism, and the Tao of Chu is called a brother and a brother, claiming that Tianzhi is the Tao of Heaven, and that the Tao is self-transforming of heaven and earth, and that the Tao has been produced at the moment of the generation of the universe, and after the Tao was generated, the Tao promoted the natural evolution of heaven and earth into the current state.

The way of heaven and earth is the mechanical law of the universe, and it is a kind of Mohist Tianzhi.

The universe was created in contradiction and movement like "Taisheng Water", but because of the existence of "Tao", that is, "Tianzhi", that is, "laws of mechanics", the universe naturally evolved into its current appearance.

And the natural evolution of human society is also the way of heaven, and it will one day evolve into a "happy land" without interference, but the Mohists summed up the law and pushed it violently; Your Taoism seeks self-transformation, which is a denial of human subjective initiative, and natural evolution is of course correct, otherwise how to explain the legitimacy of the Mohist "Paradise"? Although you seek self-transformation, and we seek enlightenment and enlightenment, and artificially accelerate evolution, we can still sit down and talk about friends.

Self-transformation, it's too slow, I don't think it's self-transformation, let's study the way of heaven and humanity together, and do it in one step.

On the issue of law, the Mohist "agreement between the king and the subjects" was brought into full play.

It is suitable to advocate "Jun, you are a human being and not a human being." For example, if a person is called Ergou, and he is the Son of Heaven, then when he is not the Son of Heaven, he is still Ergou. The Son of Heaven has two attributes, one is a human being, and the other is the law of the covenant of his subjects. But the law itself has no hands and feet, and will not carry out the will of the subjects to make a treaty, so it needs a king."

"And the attribute of the covenant of the king's subjects is not necessarily a person, but only an entity that can carry out the will. Even if a dog has the wisdom to carry out the will of the Fa, then he can be a king; If a Mohist machine can carry out the will of the Fa, then the machine can also be the king. ”

Therefore, the first attribute of the king is the law of contract, and the second attribute is the person. You can be a person, or an organization, a school, or all the departments of a state, not necessarily a person. ”

Shi is extremely anti-aristocratic, so in order to prevent the constitutional monarchy of "the agreement between the king and the subjects", he directly turned the monarch into a state machine, which is not only to "choose the virtuous person as the son of heaven", but directly evolved to "if the dog can carry out the will of the law, the dog can be the son of heaven".

And using this concept, he vigorously advocated his belief that "whatever is above, must be all; What is not, it will be not. If there is a mistake, it will be admonished, and if there is a good, it will be recommended".

With a similar concept, it is not a specific person, but the embodiment of the will of all Mohists, and it is an executive organ, that is, the Executive Committee of the Mohist Central Committee. The main thing is that the will itself cannot move without hands and feet, so it is necessary to choose someone to carry out the will.

In the same way, the upper part of the Mo family is the executive committee of the Central Committee of the Mo family; On the top of Si, it is the People's Law Congress; The world is the congress of the world in the future.

So this "righteousness of the world together" is to make Kyushu a unified whole, what is right, what is wrong, what is allowed, and what is not allowed, all need to be "synonymous with the top", the will is expressed from below, and the will is executed by the state apparatus of the entity above.

And the meaning of "if the husband is still the same as the above, but not the same as the heavens, then the natural disasters will not stop", which is appropriate to mean that "the will of heaven is knowable, although you farmers hope that the price of grain will be raised and the import of external grain will be prohibited, but your righteousness is not in line with the will of heaven, which is harmful, and the reason is like this...... Therefore, it is not possible to directly obey the majority in accordance with the will of all people, and that would lead to chaos in the world, and it is necessary to formulate policies on the basis of conforming to the will of heaven. For example, if everybody agrees that there is no government, no law, and robbery against each other, it is a law that must never be passed, so it cannot be completely based on the will of the collective, but must be based on the will of heaven, and on the basis of conforming to the will of heaven. ”

"So, how do you know if the policy is in line with the will of heaven? Does this need to see the increase in the total wealth of the 'three tables' society mentioned by Zi Mozi? Did the majority of the population benefit? Has the population increased? ”

"Before the policy is formulated, how do you know if it is in line with the three tables? This in turn requires the art of knowledge and inference, and the art of knowledge requires specialized personnel to master and reason, that is, the Central Executive Committee of the Mohists, so as to grasp the final veto power of legislation. ”

This is the entire ruling system of Sishang, a complete modern state apparatus, a state apparatus that can beat the surrounding feudal nobles out of in terms of mobilization, organization and execution.

After a whole set of logic, the Mo family that was revised in the right place has become what it is now, which is out of step with the times, but full of vitality.

It is said that it makes the law for all people, but it controls the direction of policy; It is said to be synonymous, but it doesn't care too much, so that the dance that the people like to see such as tiptoe is popular; It is said to be autonomous, but it leads to customs such as couplets, firecrackers, dining tables, chopsticks, etc.; It is said to be conservative, men and women walk hand in hand, encourage free love, encourage early marriage and early childbearing; It is said to be free, but it is illegal for prostitutes, begging, the Shiwu system, compulsory military service......

Synonymous, equal, and love.

The Mohists have been following these three guidelines from the Ministry of Xuanyi to the present, which has caused this bizarre and somewhat magical Sishang in this era, opening up the enlightenment movement with Zhuxia characteristics - the premise that the enlightenment movement of freedom, equality, and fraternity can succeed is that the industrialists and businessmen have enough power to get rid of the feudal aristocracy on their own, and urge the broad range of industrialists and businessmen to rebel against the old system with extensive freedom-the premise of synonym, equality, and love is that the industrialists and businessmen do not have enough power. It is not possible to rely on broad freedom to provoke widespread revolt, but to organize vanguards to seize power in synonymous terms.

Therefore, the Mohists and the Yang Zhu school do not deal with each other, and the Yang Zhu school is absolutely easy to use when industry and commerce are extremely developed, and the bourgeoisie and the burghers are strong enough, but now they are looking for death, and there will be no scum left by the feudal aristocracy, and the doctrine will be annihilated.

Therefore, the Mohists and Confucianism do not deal with each other, the Confucian set, after the demon reform, can only take the road of feudal benevolence and righteousness patriarchy, with virtue as the highest criterion, it is destined to not survive the most tragic primitive accumulation, which is too unbenevolent; If you don't change it, you are really behind the times, and self-denial and revenge are completely contrary to the righteousness and profit of the Mo family.

Therefore, the Mo family and the peasant family do not deal with each other, the peasant family's set, the standard fantasy, full labor in exchange for full commodity, the labor value instead of the price, to achieve a profitless exchange, to ensure the interests of the peasants, to make them small-scale, can only be finally integrated into the feudal benevolence and righteousness patriarchal law, as a knife to emphasize agriculture and suppress business.

Therefore, the Mohists and the Guanzi school did not deal with each other, the Guanzi school, the standard commercial bourgeois means, regarded the whole country as the largest financial speculator in the country, manipulated prices, relied on the manipulation of various prices to enrich the treasury, all kinds of gold yuan coupons, usury rich countries, the industrial bourgeoisie is well developed, and underdeveloped is death. Especially so close to Sishang, the handicraft industry in Sishang is developed, and the Qi State is doing this according to the Guanzi school, and the handicraft industry is far surpassed by Sishang, and it is so close to Sishang, it will soon become a comprador regime.

Therefore, the Mo family and the famous family did not deal with each other, and the ancestor of the famous family was Deng Xi, relying on a mouth, as the biggest lawyer of Zheng Guo, he was stunned to reverse Zheng Guo's law. A large group of lawyers and eloquents control the world, and the Mo family feels that this is not a good thing.

Therefore, the Mo family and the soldier family do not deal with each other, and the soldier family has a set of wars, but what should I do after the war? What happens after reunification? The soldiers avoided talking about it.

Therefore, the Mo family and the Tao of Chu do not deal with each other, all things are self-transformed, the laws of nature, if everything is waiting for all things to be self-transformed, the so-called paradise of the Mo family will definitely be achieved one day in the future, but which day? Hell knows. Thousands of years later, can Zhuxia afford to wait? Can the people afford to wait?

Therefore, the Mo family and the Zheng Guo Taoist are not to deal with each other, the Tao is natural, the small country is widowed, and the emergence of the state apparatus is the source of all chaos, so it is necessary to retreat to the natural state of the Tao law, the people are self-governing, and everyone has the right to enforce the law of nature, which is too utopian.

…… Hundreds of disputes, except for the Legalists who have not yet been completely systematic, the Mo family can be said to deal with no one.

But when it comes to talking, they deal with everyone, and they are absorbing the essence of hundreds of schools of thought and turning them into their own use.

The Taoist Tao is very good, and the self-transformation of all things proves that the Mohist Ninefold Doctrine of the Paradise is reasonable and in line with the Heavenly Dao. Mr. Dao's self-transformation of the universe is completely a copy of the "mechanical cosmology" packaged as Tianzhi. For the way of social development, is it the self-transformation of inaction waiting for the spontaneous evolution to the embryonic state of capitalism? Or did you master the theory of interest analysis and push it vigorously and forcibly bring it in? It's not irreconcilable, sit down and talk, and make progress with each other.

Yang Zhu's self-interest is very good, but to distinguish the boundaries of the body, logically speaking, everyone's maximum self-interest is love, not that love is not conducive to oneself; Benefiting the world is benefiting oneself, because individuals cannot exist separately from society, which can be sat down to talk and reason together.

The victory of the soldiers and the strong stand, so the world obeys, very good, so the basis of the synonym of the Mo family is tens of thousands of righteous teachers, to defeat and force the world to obey, the truth is only after the victory.

It's good that the farmer's market is not the same price, and it can lead to thinking about where the "profit" comes from, and the beautiful future of utopia is the original force that inspires the beautiful future of science.

The theory of currency, the theory of prices, the theory of prices, the theory of taxation, macroeconomic regulation and control, and the promotion of investment by consumption of the Guanzi school are very good, and they can be used to enrich economics, so that on the basis of price, currency, and consumption, they can be integrated with the Mohist theory of national wealth and develop a suitable economic foundation.

The sophistry of the famous master is very good, and it is integrated with the dialectics of the Mohists to demonstrate the meaning of law and develop logic.

As for Confucianism...... Confucianism and Mo fight for this part, not that Confucianism is not worth learning, but that Confucianism and Mo are mortal enemies, and the special organizational structure of the Mo family makes it impossible for the giant to sit down with Confucianism and have a good talk, let alone the giant to come forward to learn, and the people below can't learn it, but if the giant goes to learn, then the giant doesn't have to be.

The point of scolding each other as "Kong", "Modi", "beast", and "fatherless", coupled with the Mo family's ruling foundation and the class interests it represents, made it impossible to sit down and have a good talk.

The Mohists can only learn from Zi Mozi "not Confucianism but called Confucius", and oppose the Confucian set of governing doctrines with all their might, but they have great respect for Confucius personally.

In this context, the big debate that hundreds of schools of thought will start when they are invited or take the initiative to come to Sishang this time is actually a kind of "synonym" and a kind of integration.

The Mo family is forcing the rest of the hundred to stand in line.

Either you split yourself and make some secondary schools that are similar to the Mo family's doctrine to live in Sishang, and the rest of the factions will no longer have contact with the Mo family; Either everyone sits down together, the world is the world of the people of the world, Confucianism can not represent Zhuxia, Mojia can not represent, the hundred schools of thought come from Zhuxia, everyone seeks common ground while reserving differences, work together for the best world, engage in political consultation, welcome you to come to Sishang.

And the great debate is also to lay the foundation for unity.

At the very least, everyone is competing for a cosmology, so you have to determine a cosmology, right? It cannot be said that the Sanjin side thinks that the sky is round and the place is round, the Sishang side thinks that the earth is a ball, and the Chu side thinks that the sun comes from the Fusang Sacred Tree. On the basis of this determination, we should determine and unify some concepts and foundations, and only then can we continue to debate, otherwise if I say that this is a cow and you say that this is a horse, then we really can't continue to debate.

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