If it is benevolence, what is benevolence, and we have to involve some contradictions between Confucianism and Mo about benevolence.

If you nod directly, this is irresponsible, and there will be big trouble if something goes wrong in the future.

If the narrow sense of Confucian benevolence is taken, it is supplemented as benevolence after ceremony, and self-denial is benevolence, and it is replaced by the logic of Mohist dialectic, which is equivalent to self-denial after ceremony, and then simplified to ritual after ceremony, which is suitable for the Mo family and is the second person in the Mo family, which must not nod.

You can't say that the first place is after the first place, agreeing with this is equivalent to rejecting Mozi's "reasoning" and denying logic.

In a broad sense, benevolence is the totality of a holistic moral norm as Confucianism speaks, and it is all the more necessary to draw a clear line with it. Others can have both Confucian seedlings and Mo grass, but not for this vice-giant.

Because from Mozi's evaluation of Yiqu cremation and Qiaoyi Shizi, as well as the theory of the Nine Folds of the Promised Land that is suitable for tampering, morality in the concept of Mohists can change with the times, and sometimes it is not a criterion, but just a habit.

It cannot be said that people who are righteous and cremated are not filial, nor can it be said that nobles are more filial than poor people who keep filial piety for three days are more filial. It cannot be said that the filial piety of the father and the filial piety of the upper and lower levels are different from the obedience to etiquette and law, which is an eternal and unchangeable morality.

However, Confucianism believes that morality is eternal, universal, and unchanging, and at the same time it can be prescribed in the system for eternity, so etiquette is the basis for governing the world regardless of the level of productivity.

To agree to this is to agree that in an industrial society, you must serve three years of mourning, and you are not entitled to laugh at such a thing as regular pilgrimage in the factory. Because if the ceremony is right, then if you serve three years of mourning, you must provide paid bereavement leave within these three years, and count it as if your relatives die and have no worries about food and clothing for a lifetime, then this is something that capital will inevitably disagree. When the time comes, it will depend on who loses and who wins, whether the rite defeats the capital, or the capital crushes the ceremony.

Therefore, if it cannot be eternal, then it can be transformed, and it is not easy to be eternal.

At this time, this will inevitably involve the dispute between Confucianism and Mohism, and the Mohists cannot admit it, and once they admit it, they will have to bear the criticism of violating the seemingly eternal universal moral norms such as "king, father, filial piety, and piety".

If it is eternal and universal, then the juniors must obey the elders, and the lowly must obey the noble, which is completely contrary to the Mo family's statement that "people have no distinction between the old and the young, the noble and the low, all are the ministers of the emperor, and everyone is equal".

Since it is a broad sense, the benevolence of Confucianism must include filial piety and humility, so the Mohists themselves have violated the generalized morality of Confucianism with love and equality, so the Mohists must even change the concept of "benevolence".

Or, he clearly said that he did not abide by the benevolence of Confucianism, but people with intentions in the world can easily take this sentence out of context as the Mohist is not benevolent, which is just like the saying of "common wife" in later generations, which is not conducive to propaganda. From beginning to end, the Mo family never said that they wanted to be "unkind".

Or, you can only start from scratch and talk about benevolence, but you have to make it clear what your benevolence is, so you become the "benevolence" of the Mo family, but in essence, the Mo family. In external propaganda, people think that Mo Jiaren has the heart to debate, but naturally falls into the trap and it is difficult to gain the upper hand; Those who have no intention of arguing can only cry wolves and say that the Mo family "has no father and no king, and is really a beast", which is inferior.

In the clan era and the Spring and Autumn Period, these things are indeed a kind of morality that is beneficial to society and conforms to the times on a material basis, but once the society develops, it ...... Is you a fart? Who guards it?

Therefore, the Mohist family wants to change benevolence into "love for oneself", and the highest state of benevolence in the Mohist family is to love both, because everyone loves me and I love everyone, so I get several times the love of myself.

The rational explanation of love here must and must be based on "love for oneself", not for the saints who give everything to others, but for loving oneself first and then loving others.

The difference between the Mohist and the saint is that the Mohist family does not have a heaven, so the saint loves others, perhaps for the sake of loving himself, but the ultimate realization of this love is to go to heaven. It's a plus.

The Mohists, on the other hand, relied on logical self-consistency to turn both love and self-love into a mathematical problem, which is indeed impeccable in theory. This is also a benefit.

When Mozi talks about love, he talks about the difference between loving oneself and loving horses and using horses.

Because only by knowing the difference between loving oneself and loving a horse can we know how to love others, and how can we know how to love others if we don't even love ourselves? Equating loving others with using others is itself a mistake in the eyes of the Mohists, and even directly defined as "use" rather than "love".

If you love the world, you are in the world, so loving the world is equal to loving yourself and loving the rest of the world. If everyone loves the world, then everyone gets so many times the love of the people in the world, and it is logical to deduce that love is the highest level of "love for oneself".

It's logical and self-consistent, and it's the same if you don't talk about love, turn it into self-esteem and respect for others.

But before that, it is necessary to adopt different policies according to different times, so that everyone can "love themselves" to the greatest extent, and thus the guidelines and basis for the formulation of public power and laws under the Mohist system are introduced.

For example, in the troubled times of ancient times of "ten people and ten righteousness, one hundred people and one hundred righteousness", under the premise of "righteousness is profit", then among the hundred people and hundreds of righteousness, there may be a "righteousness" called absolute freedom and primitive natural form.

That is, I am free to kill others to love myself and gain myself. However, if I am free to kill others, then others are free to kill me.

However, according to the utilitarian concept in the Mohist system, life is greater than wealth, and when you are hungry, you should choose corn instead of Hou Zhu, etc., and so on, it can be deduced that the benefits of the right to life are greater than the benefits of the right to wealth.

Therefore, in order for everyone to obtain "great profits", it is necessary to "gather the righteousness of the people and choose the virtuous as the Son of Heaven", and give up this part of their own profits to public power, so that they can not rob others of their small profits, and obtain great profits that others cannot rob and kill themselves.

Therefore, the Mohist law cannot kill people casually, the reason is: if you can kill people casually, then you are at risk of being killed, and to support this law is not to love yourself.

And Mozi also said: benevolence, love yourself.

This proves that not loving oneself is tantamount to being unkind.

And the law of not killing people casually is a manifestation of benevolence.

Another reason is that the right to life is the basis of self-love and self-interest, and the introduction of the right to life is the foundation of all interests, so the greatest punishment is to deprive others of the right to life.

Therefore, the Mohist method of killing people dies in order to reduce the risk of being killed by others, and in order to love themselves to the greatest extent, so the Mohist law of killing people dies for the sake of benevolence.

The premise of all these arguments comes from the fact that "people have no distinction between the old and the young, the noble and the low, and they are all the ministers of the emperor, so everyone is equal", which can prove that the "right to life" of the nobles of Shiqing is equivalent to the "right to life" of the common people and businessmen, so the statement that "the punishment is not a doctor" violates the principle of "self-interest", that is, it violates the "benevolence" of the Mohists, so Confucianism is not benevolent.

From the above, it can be seen that public power and public will are intended to allow everyone to benefit themselves to the greatest extent under the concept of "concurrently", and the law is transformed from the public will of "synonym" on the basis of "ten people and ten righteousness, and one hundred people and one hundred righteousness" in ancient times.

From the above content such as benevolence for self-love, gathering for righteousness, righteousness for loving oneself so as to benefit the world, equality for all, and public will and public interest are the law, it can be proved that "the monarch and the minister, the noble and the lowly are all subject to the law".

"The rulers and ministers all obey the law" This is the saying of the Legalists, but this is not an argument, but a conclusion and a foundation.

Through a series of arguments, the Mohists came to the conclusion that "the monarchs and ministers are all subordinate to the law", which is more convincing.

Of course, from the perspective of later generations, whether it is "in ancient times, ten people were ten righteous, and one hundred people were righteous", or "so the virtuous were selected as the son of heaven", "the righteousness of the people was gathered to become the law", "sacrificing small profits and seeking great profits was the beginning of the ancient righteous law", and so on, all of them are ...... Historical idealism.

It's all a fiction, a hypothesis. Including the public will, etc., are all fiction, fiction of the situation of an ancient era, with the unchanging, "man" at this time to speculate on the era at that time.

But for this somewhat mysterious speculation to exist, it must have a basis, and this foundation needs to be based on material reality.

This reality is that with the development of the productive forces, the collapse of the Zhou rites, the beginning of the defeat of the Shiqing aristocracy, the industrial and commercial people among the citizens have a place in the cities, and the private land reform in Sishang, Qilu, and Sanjin has led to the emergence of this class basis that believes, likes, and recognizes this fantasy theory.

In other words, these theories of the Mohists are the spokesperson of a class.

When the legal relationship between the nobles and the personal dependence gradually disintegrated in Sishang and the Song Kingdom, two new kinds of "people" appeared in the world in Sishang and Song Dynasty, and the people here refer to the "people" of social relations, rather than another concept of "people".

One type of person is a person who is nominally free, freed from the status of serfs dependent on the patriarchal relationship of rites and laws. They are free, they are independent, they are no longer part of the aristocratic fiefdoms. But their independence and freedom are not free because they are "free" to sell their labor, to work in the workshops because they will starve to death if they don't do it, and to work in the fields because they have no food if they don't do it.

The first type of people, because of the development of productive forces such as iron tools and ox farming, lived a better life than in the previous era when the aristocracy divided the feudal feuds and used copper and stone together, so they still have the illusion of "working hard to obtain looms and land, and become workshop owners and landowners", and it is far from the time of disillusionment.

On the other hand, there are those who own land, a small number of means of production, handicraftsmen, yeoman farmers, large workshops, large merchants, etc., who are not only free from the personal dependence and status of patriarchal relations, but also use money as a medium to link each person independently with the rest of the people.

They are subject to the patriarchal system, they hate it, and they are at the beginning of a new generation of power that is powerful enough to burst out.

These statements of the Mohists are naturally the spokespeople of the latter type, and these people have enough population, power, and money at this time, and they need to believe and want to believe the new interpretations and new sayings of the Mohists on law, righteousness, and benevolence.

This is a non-scientific, fictional, and historically idealistic doctrine.

In order to overturn this doctrine, it is necessary to deny several issues, such as "the ancient nature of the world and man have different meanings", "everyone is a servant of the emperor of heaven, and everyone is equal", "everyone seeks profit is the natural power given to man by the emperor of heaven", and "it is the nature of everyone to seek advantages and avoid harm".

So, is this denial simple enough and inflammatory enough? Do yeoman farmers agree? Do the craftsmen agree? Does the merchant agree? Does the workshop owner agree? Does the Mo family, who have already coalesced, agree?

If you oppose it from the perspective of the aristocratic Shiqing, then both sides are idealistic and unscientific, depending on which one believes more and who will take who down.

If we stand in the perspective of the hired workers mentioned above and scientifically prove that this is not right, it proves that the world is far from what it is, and the Mohists who represent the interests of these classes are no longer the drivers of change, then the enemies at this time have already turned into dry bones, and there is no need to painstakingly tamper with the doctrine of the Mohists, and they will join the other side long ago.

Now there is no second possibility, then it can only rely on violence, which is simpler.

It depends on whether the will of the peasants, craftsmen, merchants, and Mohists made the nobles and princes obey, or the will of the princes and doctors made the farmers, craftsmen, merchants, and Mohists obey.

All these arguments, theories, rationality, and class endorsements are completely different from the basis of Legalism's law and Confucianism's etiquette, but another completely different system of Mohist himself.

It may be possible to reach a conclusion similar to that of the Legalists in terms of the result of the death of the murderer and the punishment of the wounded, but in essence it is a completely different process of inference, or whether the Fa is the conclusion or the starting point; The difference between the law and the interests of all and the private weapon of the king. In the matter of the punishment of the murderer and the death or injury, it can also be regarded as the "Zhou Yi" as stated in "Zhou Yi", "the world has the same end but different paths, the same and a hundred considerations".

However, all this of the Mohists is incompatible with Confucian theories, and it is completely different from the mainstream theory in the world at this time.

Therefore, if we talk about the punishment of those who kill and injure, Wu Qi said that the law of the Mohists and the law of Qin "the world has the same end but different paths, and it is the same and there are many considerations", so you can nod your head and agree.

With the Mohist dialectic, this is like not being able to say that because the sheep are white and the snow is white, it is believed that the sheep is snow and the snow is the sheep.

But the Mohists can say that sheep and snow have something in common, that is, they are both white.

However, when Wu Qi talked about the similarity between "painting the aftermath" and "quality before the text", he could not give a short answer of yes or no, except for noncommittal, because this is a rather serious political issue.

Even if the Mo family is powerful now, and Confucianism has not yet been integrated with the "Mandate of Heaven and Heavenly Induction", the two sides are not equal opponents, but considering that the two sides can contradict the details of Confucianism calling the Mo family a beast and the Mo disciples calling Confucius "Kong", the appropriate identity is sensitive, and it cannot be easily answered.

So, Shi Ke changed the topic keenly and said: "If it really happens, the Mo family can also send some young people who are proficient in surveying and mapping and have a rough understanding of Yu to Qindi, and you should also have some support." The cost of the money is free to be paid; The resulting atlas, the Mo family and the Qin family each got one. The Mo family could also send some people who knew about water conservancy construction into Qin to revitalize the Wei Valley. ”

Wu Qi was stunned by the sudden change of topic, but since he talked about business, he also listened attentively. At this time, his identity was "on the way to be hired", not that he was already the prime minister of Qin Zhiqing, so it was inconvenient for him to say anything, and in the end, it was those rebels who took the idea.

But in his opinion, this is a good thing.

Seeing that the Qin people did not object, this was considered to be the general direction, and the next thing was to invite these people to visit the iron-smelting workshop, and agree on the specific exchange method, the amount of aid, and so on.

This kind of transaction itself has many political conditions attached, the Qin people have the bottom line of the Qin people, and the Mo family has the bottom line of the Mo family, and the two sides are stubborn on the bottom line issue, sitting on the ground and paying back the money on the spot, but constantly exchanging more outside the bottom line.

More than ten days later, Sishang, Huaibei, Haiyang and other places of public opinion representatives and ink scholars gathered in Pengcheng, about to hold this meeting on the synonymous law, the negotiations with the Qin people also basically came to an end.

At that time, the Qin people will receive technical support from the Mo family under the condition that they agree with the Mo family to improve the people's livelihood and benefit the people.

The Qin people abandoned several cities south of Baogu, and the population remained unchanged, and they were placed under the jurisdiction of the Mo family. The Mo family would send a team of about two hundred people into Qin to build and guide the iron-smelting workshop.

More than a dozen people who are good at surveying and drawing, or who have followed Suo Lushen to the west, will go to the Qin State to carry out the surveying and mapping of the Yiqu, Yuzhi and the desert oasis route after Yuzhi with the support of the Qin people.

The Qin people never let go of the matter of allowing the Mo family to enter the Qin family to give lectures, Sheng Xuan and others were born in the Mo family, so they naturally knew the instigation ability of the Mo family, so they strictly forbade lecturing, which is the bottom line. The argument was fruitless, the matter was also put on hold, and the more than 200 people who went to Qin swore to abide by the laws of Qin, and if they violated the ban, they must be expelled from Qin, but the Qin people could not punish those people according to the laws of Qin.

The Mohist law, which kills the killer and punishes the wounded, has some similarities with the law carried out by Sheng Xuan and others in Qindi, but there are also very different places.

The Mo family's law is strict, not to mention the family law, and the treatment of going to Qin is good, so there should be no accident if you want to come to the ordinary traitor department.

Then this requirement is not relaxed, the consideration is still the Mo family's lectures, incitement, and dissemination, and the two sides have no choice but to compromise, which also ensures that as long as the Mo family does not go too far, they will be fine, and at most they will be expelled to Nanzheng.

When these details were basically settled, and the representatives of the people from all over Sishang gathered in Pengcheng, Wu Qi and others were ready to get up and cross the Chu State to return to the Qin State, Shi finally instructed the Xuanyi Department of the Mo family to focus on one thing and spread it to all the giant cities and cities in the world as quickly as possible.

The title is naturally "The Mo family spread the art of iron harvesting for the benefit of the people of Qinchuan and Sichuan", but the content is "The former Wei Xihe guard Wu Qi came to Sishang with the Qin people, went to Qin through Chu, and the Mo family talked and laughed with Wu Qi" and other content.

In the recent part of this news, there is also a piece of news with ulterior motives: "Suo Lushen met Zhao Gongzizhang in Handan and debated the source of wealth with the Qin mission."

If it is usual, this will cause some emotion at most.

But at this juncture when the Zhao State was in turmoil, Wu Qi defected, and the Mo family held a conference on law-making and public righteousness, I am afraid that when these news spread to the Wei State, in Wei Hou's opinion, I am afraid that the content should be like this:

Gongzizhang colluded with the Mo family and the Qin State to jump against the Three Jins! If it is not guaranteed that the pro-Wei Gongzi dynasty will inherit the position of Marquis of Zhao, an alliance of Zhao, Mo, Qin, and Chu will be formed to jointly fight against Han, Wei, Qi, Wei, and Zheng......

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