In the evening, the rain was still falling.

The anger at lunch had dissipated, and the grandson gradually calmed down, but he also became more and more convinced that his thoughts were correct.

The Mohists also talk about benevolence and righteousness, but the benevolence and righteousness of the Mohists are completely different from the benevolence and righteousness of Confucianism.

Mozi opposes the wishes of good people, unjustified compassion, Confucian benevolence, and righteousness defined by Confucianism, and even "filial piety" is very utilitarianly understood as "beneficial to relatives".

In fact, before Shi joined the Mo family, Mozi began to prepare for the future, began to organize his own doctrines, and hoped to form a system.

It's just that this was done at a later stage, and the internal logic was too difficult for many disciples to understand.

When the grandson was in his trance, Shi stepped in, and apologized for the heavy words he said at lunch after seeing the ceremony, and the grandson smiled slightly, knowing that Shi was not here to apologize.

The grandson was already calm at this time, and there were only two of them, so he said the questions he had been thinking about that afternoon.

When it comes to benevolence and righteousness, Shi was silent for a moment and asked, "The giant once said, what is benevolence and what is righteousness. Do you remember? ”

The high grandson nodded and said, "Benevolence, body love." ”

Shi asked rhetorically, "What is a body?" ”

The grandson followed the appropriate words and explained some of the truths taught by Mozi.

The Mohists have a saying of love.

The opposite of the word is this character, the body of the individual.

Zi Mo Ziyan: The body is divided into both. Body: If one of the two, the end of the ruler is also.

In other words, the individual originates from the collective, not in an antagonistic relationship, but in an inclusive relationship.

The body, like one in two, is like a point on a line segment.

The ruler is a line segment, and the end is a point, and Mozi believes that a line segment is composed of countless points, and the world is also composed of countless individuals.

Therefore, the love for the individual is benevolence, but the follow-up of this love is to make a logical paving for "love".

The grandson said: "Zi Mozi also said: benevolence: Those who love themselves are not for themselves, but not for the sake of loving horses, but if they are clear." If you love yourself not for yourself, then you love others for the sake of using others. As for horse lovers, they use horses, so lovers are different from horses. Love your neighbor as yourself, and you are in the midst of your love. ”

It means that people love themselves, not to use them.

This is different from loving horses, which is to use horses, which is Mozi's view of the essence of human love, and it is also a view against the alienation of people.

From this conclusion, it is also inferred that man is the "body" of the world, and the world is the "concurrent" of man, so it can be proved that people love themselves and love others as they love themselves, so what they love is the collection of "people in the world". I am in the midst of the people of the world, and I am not not a person, so loving the people of the world of course also includes loving myself.

This sentence is using Mozi's words to prove that it is "unkind".

Gao Sun Tzu asked rhetorically: "Love the body is benevolence, and the body is both." Do you love people? You don't love people, don't you see people as what you call 'labor'? ”

"What's the difference between that and people loving horses? You love those people because you love the work that they can work in the workshop, and you don't love people, but those who work, so you are unkind. ”

He smiled bitterly in his heart, and said that the giant was really talented, and he was thinking about the alienation of people two thousand years ago. Isn't this capital just like a "love horse"? Where is the lover, the love is the work of the horse that can pull the cart and plow the land.

Seeing that the grandson had already refuted himself with Mozi's concept, Shi shook his head and said: "The essence of the Mo family is not benevolence, but mutual love and mutual benefit, so as to benefit the world." ”

Gao Sun Tzu retorted: "Benevolence, love also." Without love, what can we talk about benefiting the world? ”

Shi calmly replied: "Juzi said: Things are very long and short, not long, not short, yes and no, no more." ”

"That is, an object, very long and short, not very long and not very short, is the result of comparison. It's the same with kindness and love. ”

"A person's love for the body is benevolence. You can't say that a person has no kindness at all. Even if it's a businessman, doesn't he love himself? Don't love the people around you? ”

"You can only say that he is not so benevolent compared to King Wen and King Wu."

Juzi said that if a person does not know how to love himself, then he does not even have the purest love, and he does not know how to love others, and he does not even know what love is. This is the role of benevolence, which is just a foundation. ”

"It's like a seed, it's kindness, it's love, it's the love that people love themselves in their hearts. You want to reap, that is the ultimate Mohist envisioned world of love and mutual benefit. But in addition to seeds, you also need soil, sunlight, water and fertilizer to be able to harvest. ”

"This foundation is important, but it is only the foundation, because everyone is benevolent. Can you find someone who doesn't love themselves? Just by extension, you love others as you love yourself, how much do you love? If you love more, you will be more benevolent than you will love less. ”

"The giant has never said that if the world is to be governed, it needs an absolutely benevolent saint. The meaning of benevolence's existence in the Mohist family is only the basis of love, not love itself. Where there is love, there is love. Juzi believes that there is pure love in the world, so it can be argued that it is possible to love the world at the same time. ”

"If there is no love in the world, love is a joke. But the great benefit of the world cannot only rely on love, but also righteousness and profit. ”

"The giant also said what righteousness is, right?"

The high grandson reacted for a moment, nodded and said, "Zi Mozi Yan, righteousness, and benefit." He also said that the ambition is to take the world as a fen, and it can benefit it, and it is not necessary to use it. ”

From this point of view, the high grandson must admit that he is a righteous man in the context of Mohistism.

It is true righteousness to take the benefit of the world as one's duty, and to be able to benefit the world and to benefit the world. This is the key point of the Mohist family to distinguish between righteousness and small righteousness, and it is also what Mozi has been exhorting his disciples.

Everything in Pei County, only in Pei County, the appropriate actions are undoubtedly beneficial to everyone. If Peixian's policy can be promoted to the world, then this righteous word can be afforded.

The benevolence and righteousness of the Mohists are completely different from the benevolence and righteousness of Confucianism. Benevolence is a promotion of love for oneself, and righteousness is a dream that benefits the world.

Seeing that the grandson had interpreted the righteousness, he asked, "Then what you said to the giant son, 'benevolence: benevolence and love; Righteousness, profit and love, this also; What you love, what you benefit, you also do. Love is not the inside and outside, the love, the benefit is not the outside, the inside is the benevolence, the righteousness is also outside, the love and the benefit is also madness, if the left eye out of the right eye in'. What do you think? ”

These words involve a major follow-up to the Confucian-Mo controversy, that is, Mencius's controversy over benevolence and righteousness.

Of course, it is also an important reason why Gaozi was considered by Mozi that "this guy is benevolent and righteous, just like standing on tiptoe to increase his body, and lying down to increase the area, which cannot last long".

The concept of benevolence and righteousness of the confession is not entirely Mozi's concept of benevolence and righteousness. As for Meng Ke's debate with him, whether he won or thought he had won when he wrote the article, it is difficult to say.

Because Mozi clearly pointed out: benevolence, benevolence is love, and righteousness is the idea of wanting to benefit others. Benevolence and righteousness are thought of in the heart. It's all internal, not internal.

Receiving love and benefiting are real, material, felt, and intuitively measured. Receiving love and benefit are not internal and external.

If it is benevolence, it is said to be inside, and if it is righteousness, it is said to be outside, and to mix love with the love that has been obtained, regardless of whether it is inside or outside, is a mad act. It's as absurd as saying that the left nostril is breathing out and the right nostril is breathing.

Mozi himself opposed the rhetoric of "benevolence inside and righteousness outside", but Confucius used the argument of "benevolence within righteousness and outside" to resign Mencius, and Concierge did not fully understand the meaning of Mozi's scriptures.

This character who said "sex, food and color" is far from being in an appropriate position within the Mo family at this time.

Because what Mozi heard all day long was that the disciples often made small reports or directly criticized them in the meeting, saying that "this person is a man who speaks benevolently and righteously but behaves very badly, please expel him......

Therefore, he was extremely uneasy about the definition of his grandson saying that he was "unkind", and tried his best to convince his grandson.

If you want to be convinced, you must use Mozi's definition, otherwise it will be a debate between the Mohists and the rest of the family, and the consequences will be very serious.

To use Mozi's reasoning, that is called internal discussion.

Using external truths, it is called betraying the righteousness of the Mo family and attacking the Mo family with other learning.

Others can say this, but it would be ridiculous for him, the alternate Seven Enlightenments, to say so.

In fact, Shi understands Mozi's thoughts very well, because "benevolence" is a good word, and the Mo family has already borne the infamy of "no king, no father, pigs and dogs are inferior to beasts", so it is impossible to say that they are "not benevolent".

Mozi played a little trick and changed the meaning of the word "benevolence", which is considered very good in the world, into pure love.

From beginning to end, Mozi has been saying that "benevolence is love, and it is the kind of love that loves oneself, so everyone has benevolence, but the degree of benevolence is different."

Mozi replaced benevolence with love for oneself, which ruined the meaning of Confucianism's judgment of benevolence or inhumanity.

Because Confucian benevolence is more like a standard, take this standard and measure it, and then evaluate that this person is benevolent and this person is not benevolent......

When Mozi changed like this, the meaning changed completely.

In the context of Mohistism, you can't say whether this person is benevolent or unkind, you can only say whether this person is more benevolent or less benevolent than others.

Ren has gone from a magical, vague standard to something that only makes sense in the context of Mohistism.

Once benevolence becomes something as tall and short, it falls into the logical trap of Mozi's "things are very long and short, not too long, not too short, yes and no, no more".

Given you a separate stick, do you say it's tall or short?

Obviously, there is no point in comparing height and shortness.

In other words, the Mohist definition of "benevolence" is love, and the meaning of existence is only for the possibility of logical dialectical "love".

There are two prerequisites for love.

Love, existence.

The number of people in the world is not endless, but there are numbers.

As long as these two conditions are met, it is logically possible to have love.

So Mozi gave the verification process.

"Benevolence, self-love, and body-loving".

"Those who have no south can be exhausted, and those who are infinite are inexhaustible. If there is poverty, infinity, and wisdom, then it can be exhausted, and it cannot be exhausted. Whether a person's surplus is not wise, but must be exhausted, and cannot be exhausted and not wise, and must be loved by people. If people are not poor first, then they are poor, and there is no difficulty in being poor. If there is no limit, there will be no end, and there will be no difficulty."

Everyone thinks that benevolence is good, Mozi did not directly oppose benevolence, but replaced the concept of benevolence with "love oneself and love oneself", which is no longer a conclusion, but an initial assumption similar to geometry, in order to prove the subsequent view.

The people of the world are not endless. Why is it said that there is an end to man? Have you ever counted how many people there are in the world?

Mozi said, I haven't counted, because I casually pointed to the south, do you say that the land in the south is endless?

Assuming that the land space is limited, then people do not fill the limited space, but the witnesses are limited and can be counted.

Suppose that people fill a limited space, and since the space is limited, even if it is filled, it can be counted.

Assuming that the space is infinite, then people cannot fill it, it proves that people are not infinite, but can still be counted, because infinite people can fill infinite space.

Assuming that it is filled, it proves that the infinite space is not valid, the infinite space cannot be filled, and the filled must not be infinite, so the people in the limited space are still limited.

From one, we know that love exists in every human being.

By two witnesses are limited.

Therefore, it is theoretically feasible and self-consistent to love a limited number of people, that is, to love both people.

Because Mozi did not recognize the Confucian benevolence, but benevolence was a good word, and he could not directly oppose benevolence, so he secretly changed the concept and gave his own definition of benevolence...... The definition is completely different from the mainstream values of society, which makes it somewhat difficult for many ink writers to understand.

This is like, the mainstream of the world says that this is a chicken, Mozi hates chickens, but everyone in the world likes them, so Mozi pointed to a duck next to him and said that this is a chicken. Then when he was lecturing, he said, "I like chickens, you see this chicken, it has flippers, it has a flat mouth, how cute it is...... In the future, this is a chicken, and that kind of thing with a pointed mouth and no flippers is not a chicken. ”

Externally, it is naturally beneficial, and it will not scare away some people who still have illusions about benevolence and righteousness, after all, the Mo family is no longer as good as a monarch and a fatherless beast, if even Ren is against it, it is really too difficult to become a scholar.

But internally, there are many strange incomprehensibles and misunderstandings.

This led to a very strange situation, Confucianism scolded the Mo family to the point that it was inferior to beasts, but it still did not say that the Mo family did not emphasize benevolence and righteousness.

After all, Mozi talks about benevolence and righteousness all day long, and it's hard to say that people don't talk about it. Even at the end of the Warring States Period, when it comes to benevolence and righteousness, it must be Zhong Ni Mo Zhai juxtaposed.

But if you think about it carefully, the benevolence and righteousness of the Mohists are completely different from the benevolence and righteousness understood by Confucianism and the mainstream understanding of the world at this time.

In my opinion, this can be called "Mohist characteristic benevolence and righteousness".

In other words, this is not "benevolence and righteousness" in the mainstream sense in the eyes of the public, but a set of things from the Mohists themselves, clothed in the name of "benevolence and righteousness". Because it's a good thing, everybody loves it.

When the Mohists started, after all, they were the "downclass" in the world, and if they wanted to develop in the early stage, they had to borrow the correctness of the "upper-class" and borrow the name of benevolence and righteousness, and then work hard to change the meaning of benevolence and righteousness to something completely different from the mainstream of the times.

After all, the right to speak and take for granted that has been popular for hundreds of years is not so easy to change.