There was a lot of training here, a large number of people, and with the anger accumulated in the past few months, they beat indiscriminately, and more than 20 noble private soldiers of the Fei country were beaten half to death, and two people received a few stones on their heads, obviously unable to survive.

This seemingly occasional but inevitable incident of friction soon spread to the brigade. After Yu Su and the others read it, they felt that they had no right to judge this matter, and reported to the division again.

Soon, the matter was reported to Pengcheng.

The nobles of the Fei Kingdom were greatly dissatisfied, thinking that the Mo family had gone too far. The Mo family insisted that the other party crossed the line first, and the two sides argued with each other.

And the fugitive, nameless farmers, wiped away their tears, buried the pain of the past, gathered together and began to tell about their miserable life there.

This kind of narrative caused a huge resonance and sensation in Tancheng, so the farmers in Tancheng who had obtained land after the land reform donated some property.

A petition group of more than 500 people, relying on the support of these donated goods, marched towards Pengcheng in a mighty way.

They hoped that the Mo family would be able to rescue those who were in the Fei country and had the same fate as them as soon as possible, even if it was to persuade Fei Jun to be benevolent.

These more than 500 people were dressed in tatters, but they were protected by the army along the way, because such a large-scale mass incident, according to the terms of the previous law of the people's system, not only allowed but also needed to ensure safety, but the road expenses were self-funded.

So when the Pengcheng "law-making" public righteousness meeting was held at its warmest, when the public opinion representatives from Sishang, Huaibei and other places gathered in Pengcheng, these 500 people "happened" to appear in Pengcheng, and the accusations and cries immediately attracted the excitement of Pengcheng.

On the day these people came to Pengcheng to cause a sensation, the representatives of the people in Sishang were discussing the topic of "on the abolition of corporal punishment", and it was appropriate to chair the discussion.

In the beginning, the power of habit was enormous, and when the theoretical system of the Mohists was not yet fully formed, there were also some corporal punishments in Sishang.

And now, it's time to talk about repeal.

This time, the formulation of the law does not mean that it will be passed after a chaotic discussion, but on the premise of "conforming to the moral program of the Mohists" as the guide.

Therefore, the discussion on the abolition of corporal punishments such as "Mo, Xuan, Xuan, Gong, and Dabi" must also be carried out on the basis of conforming to the moral guidance of the Mohists.

It's not that some people say, "Abolish corporal punishment, so abolish it."

Instead, someone should say: why should corporal punishment be abolished, whether the existence of corporal punishment is in line with the morality of the Mohists, and since it does not conform to it, then it should be abolished.

This is just a microcosm of the Congress, and most of the articles are discussed in this way.

First of all, in the general direction of abolishing corporal punishment, the role of "law" has also been discussed before, which is the most basic and fundamental.

At present, there are several views on the Fa among the currents of thought in the world other than the Mohists.

Confucianism does not talk about itself, and the views of Legalists on the law that have begun to show signs are also circulating outside Sishang, so this time the law-making public righteousness meeting must also explain the source clearly.

To make it clear that the "law" this time is a law that conforms to the morality of the Mohists, and it is necessary to separate it from the Legalists' view of the law and distinguish it from the Confucian etiquette.

This can also be regarded as an internal ideological unity, forming a complete system, ready to completely break with the old system and the rest of the hundred schools.

A system cannot be separate and isolated, but unified and verifiable internally, just like geometry, and the root of the correctness is the first few theorems, not like a "scripture" that stipulates this right, that wrong, this can and that can't.

To discuss the role of the Fa, we have to unify the theory of "good and evil" before discussing it.

At the end of the Spring and Autumn Period and the beginning of the Warring States Period, people in the world began to discuss and debate "sexual goodness" and "sexual evil".

Because of the limitations of the times, and because Shi regarded himself as a disciple who was "most in line with the righteousness of Zi Mozi", and because the Mohists were now leading an anti-aristocratic reform, Shi had to abandon the view that "the essence of man is the sum of all social relations" in his three views, and adopt some of Mozi's views to conform to the times and at the same time conform to the identity of the Mohists as the spokesperson of "yeoman farmers, handicraftsmen, merchants, and burghers".

In other words, the morality of the Mohists, in addition to having a saintly complex of "benefiting the world", is essentially an "enlightenment" movement, relying on yeoman farmers and the burgher class, relying on the bourgeois view of humanity to oppose the Shiqing aristocracy and reform the world.

The foundation of enlightenment is the emancipation of human nature.

And if you want to liberate human nature right and reasonable, you must not be "sexual evil".

Otherwise, human nature is evil, and to emancipate human nature is to liberate evil, and evil is bad, and to let more bad is wrong, and this is the basic logic.

The emancipation of human nature can be developed from Mozi's view of human nature.

Mozi's view of human nature is that "human nature is like plain silk, dyed in the blue is blue, and dyed in yellow is yellow".

Therefore, in the later part of history, when the "confession" of the Mohist family, who was often dismissed from the Mohist family by his classmates, debated with Mencius, he believed that human nature is "neither good nor bad", and "life is sexuality".

This is beginning to approach the view of human nature that is most in line with the enlightenment of the burghers and the craftsmen and yeoman farmers.

Namely...... In the overall sense, many of the things that people do are out of their nature, and there is nothing good or bad about this nature, because they are human beings, so they have this nature.

Human nature is the ultimate goal that people live and pursue, so it is true that people seek profit, people avoid harm, people live a sexual life, and people have enough to eat, all of which are human nature, and human nature is given by birth.

Human nature has no right or wrong, but only nature, so it is wrong to "preserve heavenly principles and destroy human desires". Because human nature is a part of heavenly principles, Taoism is natural, human beings are part of nature, and if human nature exists in an abstract way, then it is like the sun, moon, and stars, which are part of heaven and earth. That is, nature, that is, the principle of heaven, that is, born by heaven.

Nature is the Celestial Will, and I don't know what the whole Celestial Decree is, but the Celestial Decree creates nature, so I know that nature conforms to the Celestial Will, so I can deduce the Celestial Decree from nature.

For example, the fall of an object is not because the sky "wants" the object to fall, but because the cold fact of "Tianzhi" is that the object is falling.

Therefore, human nature is given by heaven, and existence is the principle of nature.

This corresponds to the Mohist theory of "gathering the righteousness of the people to form the law, choosing the sage as the Son of Heaven, and making everyone give up part of their own natural power to obtain the system that is most conducive to everyone's survival".

Because human nature has no good or evil, and life is nature, then it is the natural nature of people to seek advantage and avoid harm, which cannot be said to be wrong.

However, man's nature of seeking advantage and avoiding harm will inevitably lead to chaos in ancient times. Everyone has the "right" to develop their own nature, this is not wrong, this is the right given to man by the Emperor of Heaven, otherwise why is human nature like this?

However, if everyone develops his own nature, the world will be chaotic, so it is necessary for everyone to give up part of the natural power of nature, so as to form a public will, and the government exists as a medium to fulfill this public will, so "choose the Son of Heaven and determine the world" was born.

Therefore, the seemingly simple method of making the law, the Mohists can neither admit that "sex is inherently good" nor "sexuality is inherently evil", otherwise the Mohists' justification for the existence of law and government will be broken.

If you want to create a rational Zhuxia, it must be solved from the root system, and it must be reasonable, not courteous.

It is precisely because of the "nature of life" that "natural human rights" are reasonable.

If sex is evil, then the emancipation of people is wrong, and all people must have a strict law to suppress it above their heads, so as to achieve the effect of "turning sex into hypocrisy" in order to achieve "benefiting the world".

In other words, any liberation, because of the existence of the inherent evil of nature, is wrong. There must be an absolute power, a wise being above human nature above the head, dictating what can and cannot be done.

And only under the premise of "sex is like silk", or "sex is born", people's pursuit of freedom, wealth, interests, sex life, food, clothing, etc., does not care about right or wrong, and benefits the world.

I want to eat, it's either right or wrong, it's human nature. So "sex and color", I want to do something, that's no different from wanting to eat. I want to get profit, and that's the same as I want to eat.

There is no right or wrong in nature, what is wrong is whether what is done when pursuing the needs of these natures hinders others.

If life is sexuality, then the final step of benefiting the world must be to "maximize everyone's nature and freedom", so that everyone can satisfy their own nature of life, and only then can it be regarded as benefiting the world.

The ultimate point of Mojiali's world is "love", and "each does his best, each does his own thing", and this end point is "the final point where all human nature can be freely played".

The logical basis of love is not the heart of the saints, but self-interest, human nature, and selfishness.

It's just that Mozi came to a conclusion through rational inference: the ultimate version of self-interest is love, and everyone who loves themselves and others can get a million times more love.

This logic is self-consistent, and the reason why Confucianism says that the Mohists are "fatherless" because they do not talk about abstract logic, and it is difficult for them to understand abstract logic.

Therefore, Mozi can talk about "shadow does not migrate", can talk about "light propagation along a straight line", can talk about "optical eight-method concave mirror convex mirror imaging", can talk about "the principle of specimen leverage", can talk about "gravity analysis of inclined pulley", but Confucianism cannot understand.

Whether it works or not is another matter, logically speaking, the Mohist love from self-interest and self-love is the most self-interested and self-loving, and there is absolutely no logical error. However, because of this abstract argument, it is difficult for the world to understand and is often misinterpreted.

As for the logic of "each according to his ability and to his own pleasure", it is also the nature of everyone to do what they like well. Therefore, it is necessary to rationally create a society in which everyone can develop freely and do their best.

All of this is within the system, from the view of human nature to the view of law to the view of society, all of which are in step with each other and can be inferred from each other, and this is the basis for the formation of a complete social system.

Therefore, the punishment of crime has different interpretations in different schools of thought, and this seemingly simple law-making synonym meeting has become full of invisible gunsmoke.

Nowadays, the Xihe School's explanation of punishment is roughly because human nature is evil, so it should be punished heavily, so as to educate the people and make their behavior tend not to be evil.

This interpretation also works, and if the law is made correctly, the effect is there.

But the Mo family can't say that.

The Mohists must say that crime is the right of "natural right" that arises from the "right of nature" that you have harmed others, and this is the crime.

In this era, human nature is Tianzhi, and the publicity and development of nature, seeking profit and making fortune are all kinds of these natures, which are natures and Tianzhi. Committing a crime is not because God has determined what can be done and what can be done, but because it violates the right of others to seek profit, so it is a sin.

According to the current morality of the Mo family, the crime of murder is not because the emperor has decided that it is not allowed to kill, but because everyone is equal and harms the right to life of others. It is the fundamental right of man to live, so it is a sin.

This is a question of why it is wrong to kill people, not because it is wrong to kill people, but because it is not conducive to the interests of "concurrent" people, it is wrong.

These are the fundamental reasons for the Mohist Zhongyi Meeting, which is to complete the integration of Sishang from the system, and form a unity of the system from the system, theory, and reason, and it is no longer the original "because this is right, so this is right, so I want to do it", but to become "it is right to deduce it from the theory and reason, so I want to do it".

Only after the foundations of the law and the concept of human nature have been resolved can the abolition of corporal punishment be discussed.

Historically, it was in the era of Emperor Wen of the Han Dynasty that corporal punishment was officially abolished for the first time, and the allusion of "Ti Ying's book" was left that has been passed down through the ages.

However, the reason for Emperor Wen of the Han Dynasty to abolish corporal punishment was not available to the Mo family.

Clash of theories.

It is right to abolish corporal punishment, but if any ink person dares to use the reason for abolishing corporal punishment, it is a serious political problem, and it is likely that the ink person will be expelled.

Because the reason for Emperor Wen of the Han Dynasty to abolish corporal punishment is - the poem says: The gentleman of Kai, the parents of the people, has had it today, and the punishment has been increased before the teaching, or he wants to change his life to be good, and the way is not reached, I am very good! The husband is tortured to cut off limbs, carve skin, and never stop for life, how painful and immoral! Is it the intention of the parents of the people? Its punishment of removing flesh is easy!

The logical basis of this reason is that the emperor is the father and mother of the people, and now that the people have committed crimes, they will be punished with corporal punishment.

The Mohists do not believe that human nature is inherently evil, so people do not need to "pasture", but should show their humanity to the greatest extent, but they must form a system to ensure that everyone can show their humanity to the greatest extent under the condition of giving up a part.

Therefore, even if "the wise man is chosen as the Son of Heaven", then the legal rationality of the Son of Heaven is not the divine right of the king, nor is it the parent of the people, so he cannot rule the world with filial piety, but to rule the world with the benefit of the people, so he cannot say, "Because I pity you as your parents, I want to abolish corporal punishment."

Rather, on the basis of rehabilitation, corporal punishment was abolished on the grounds that the creation of social wealth and the transformation of oneself through imprisonment and labor would be beneficial to the world to the greatest extent.

The abolition of corporal punishment is a "benevolent government", but which family's "benevolent" government and how this "benevolence" is interpreted, this must not be given an inch.

I pity you, so I abolished corporal punishment, which is not benevolence in the eyes of the Mo family. In turn, the Mohists admit that the abolition of corporal punishment is benevolent, but the reason for calling it "benevolent" is not because I pity you.

For example, the abolition of the punishment is that the Mohist reason is that the crime committed is not enough to die, so cutting off the leg has no chance of reform for this person at all, and it is not beneficial to the world. Since labor is the source of wealth in the world, from the perspective of benefiting the world, keeping this person alive and able to work is beneficial to the world, and it also gives this person the opportunity to reform himself.

Whether or not you can live until the end of your imprisonment and labor is another matter.

So when he was discussing with everyone about "the complete abolition of corporal punishment in Sishang" and other issues, the scene of hundreds of people petitioning for "asking the Mo family to come forward and ask Fei Guo to do good governance" was even more sad and miserable.

Just a river.

On this side of the river, there is already a discussion that "benefiting the world is the same thing as liberating human nature".

On the other side of the river, the nobles still had a certain right to dispose of the dependent farmers on the fields.

…………

PS: (Regarding the debate between Confucius and Mencius, if Mozi were still alive, he would definitely be able to win the debate.) ）

(The confession said that human beings have human nature, and human nature is the attribute of human beings.) Just as cattle have cow nature, cow nature is an attribute of cows. ）

(Mencius asked, if the snow is white, and the jade is also white, is the white of snow and the white of jade the same thing?) ）

(Here Mencius dug a pit, and the confessor jumped into it, saying yes.) So Mencius said, nonsense, then according to what you say, the nature of dogs, the nature of people, doesn't it mean that the nature of dogs and the nature of humans are the same thing? ）

(This pit is similar to the white horse and the non-horse, but Mozi has systematically debated the topic of the white horse and the non-horse.) Mencius secretly changed the concept here, human nature is the attribute of human beings, white jade is the attribute of white jade, and jade is the attribute of jade. Snow must be white, so white itself is one of the attributes of snow, while jade is not necessarily white, so white is not an attribute of jade. Here, Mencius uses the white horse and the ox as the same concept, so his pit is dug well and tricks the confessor to jump in, then there is no solution. ）

(The key is that this person may not be welcomed in the Mo family, and he has not learned much about the essence of the Mo family.) Either the classmates made a small report saying that they did not talk about morality, or Mozi said that he was contradictory and could not stand out...... It may also be that after the civil strife in the Mo family, all those who can argue are dead, and the accuser provoked Mencius and was rounded into the pit, not wronged)

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