warring states careerist

Chapter 713 Differentiation, Fusion, Alliance and Confrontation ([-])

There are factions who don't like the Mohism's extra-standard hospitality, and there are naturally some factions who want the Mohist extra-standard hospitality.

For example, the branch of Confucianism split from Zisi is not entirely the theory of Zisi's school. After the Mohists announced that they would withdraw their troops from Qi State and allocate land to the people of Qi State, this school immediately issued a statement.

"Take it and make it uniform, and if the people of Qi are happy, then take it. The ancients have practiced it, and King Wu did it. The country of ten thousand chariots is used to attack the country of ten thousand chariots, and the pot of pulp is eaten to welcome the king's teacher. Is there any other? Avoid water and fire. Like water getting deeper, like fire getting hotter, it’s just luck.”

And when someone criticized Mohism for being too belligerent, he took the initiative to say, "The book says: 'Heaven descends on the people, they are the king and the teacher. They only say that they help God and favor the Quartet. There is no guilt, but I am here. How dare the world have the aspirations of Yue Jue?' One person walks in the world, and the king of Wu is ashamed. This is also the warlikeness of the king of Wu. And the king of Wu is also angry and calms the people of the world. Today, the Mohist is also angry and the people of Qi, and the people of the world are only afraid of the Mohist It's not easy to fight."

This can be regarded as a direct choice to stand in line. When it comes to attacking Qi, the people of Qi are very happy. There was a person who did this in ancient times, and that was King Wu of Zhou.The Mohist army attacked the equally powerful state of Qi, and the people ate pots of pulp to welcome the king's teacher. This is the rule of civil and military!

It is also said that the Shangshu said that the emperor of heaven gave birth to all the people, and it is precisely to make the life of the people better. God loves the people.King Wu of Zhou was angry because someone caused trouble in the world.Now the Mo family is also angry, and they have stabilized the people of Qi. The people are just afraid that the Mo family will not be so belligerent in the future!

This school of Confucian scholars went directly to the theory of only results. Someone asked them, what is benevolence?They replied, "If the enemy attacks, dig the pond and build the city, defend it with the people, and serve the people to death. This can be called a benevolent government." The moat and the city wall are well built, and the people will die without retreating and fight to the end. Then it can be said that this place has implemented benevolent government. Otherwise, why would the people die?
Their faction directly solved Confucian scholars' question about the rationality of King Wu's conquest of the world: If King Wu was not benevolent, then he would not be able to conquer the world, and the result of his conquest of the world is a disprovement of his benevolence.

The logic is: the destiny exists, and whoever wins the world will prove that he is benevolent, and whoever belongs to the destiny.

After the Confucian scholars of this faction issued these statements, they hoped that the Mohists would receive them beyond the standard to confirm their orthodox status among the other factions, or to stand with Mohism through non-Party cooperation.

But the Mohists still refused, because the morality of the Mohist schools has begun to run in the direction of "historical inevitability" and "historical occasional". In addition, the Mohist schools claim to have "the will of heaven", so the legitimacy of seizing power is mainly based on the "Taoism" of Taoism. Therefore, there is no need for Confucian benevolence and the mandate of heaven as rational support for seizing power.

The first ally chosen by the Mohists is the Taoists. With their own cultural system, the Mohists do not need Confucian scholars to hold the divine power. Moreover, according to the historical experience of previous lives, they have been quite vigilant against these Confucian scholars, so there is only some superficial cooperation. , rejected their request for over-standard reception.

Benevolence and virtue are legal morality.

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

Tao follows nature, which is the sanctity endowed by nature. After distorted interpretation, natural law is the best jurisprudence for the revolution of seizing power.

In terms of law and morality, who will be the leader, who will compile the hadith, and who will write the Ten Commandments?Morality in favor of which class?
Let me talk about a highly utilitarian school that emphasizes "weighing the pros and cons, seeking the big and giving up the small", which is really incompatible with moral law.

There are only right and wrong in morality, there are no big or small mistakes.The person who yells the loudest is the most virtuous. If it is a question of whether a sister-in-law falls into the water or not, it is inappropriate to ask the husband first. This question is asked by the Mohists with two big mouths.

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

This time the Hundred Schools Debate is mainly to solve the problem of the "Mo Dao Alliance", to determine the universe of the Way of Heaven, the Will of Heaven, eternal motion, eternal contradiction, and eternal mechanical principles in terms of world outlook and cosmology, so as to completely suppress the rest of the factions , making it the mainstream way of the world.

Although there are some sects in Taoism, I can manage myself and do what others like, but in terms of worldview and cosmology, the revised Mohism and Taoism are only one step away from integration.I don't ask you to benefit the world together, but everyone can work together to determine the cosmology and worldview that both of us agree on.

Dao produces one, one is the rule, the rule formed at the moment the universe was formed, an objective law that is unshakable and independent of human will.

One life is two, two are contradictions, the difference between inertial movement and stillness, force and no force, void and matter, light and shadow, matter and energy, etc. Of course, if you Taoists are willing to call it yin and yang, it is not impossible.

Two begets three, and three begets all things, that is, under the objective laws of the universe, the collision and combination of various contradictions, energies, matter, and movements produces all things in the world.

Dao can be known, and it can also be borrowed by others to benefit oneself. This is the so-called will of heaven in Mohism.

Including the Tao of physics, the Tao of chemistry, the Tao of mathematics, the Tao of geography... In addition to all of these, there is also the Tao of human society, which can also be understood rationally and used according to human will.

It’s just that you Taoists in Chu State talk about the self-transformation of all things, and think that the human world is the same, regardless of everything, and after tens of thousands of years, they can self-transform into a society that conforms to the human world. It requires the ability to transform the objective world and rationally deduce the truth of social operation.

Taoists in Chen, Cai, Zheng and Song Dynasties talk about a small country with few people and a return to the natural state, which does not consider the needs of people.And it denies that man is also a part of nature, strips man from nature, and thus believes that the development of man is not the way of nature, and he must return to the perfect natural state and be a "pure natural man" living in the city. It is still "back to basics".

The Mohist thinks that since one can use reason to explore the Dao in the world, what are you waiting for for self-transformation?Then why go back to the natural state?Organize the vanguard, run harder and approach... When the Tao follows nature and returns to the essence of human beings, isn't it over?

"Returning to nature" and "liberating human nature and returning to human essence" are nothing more than the style of bamboo slips with refined words, and the style of vernacular after the advent of paper.

Taoism says that things must be reversed when they reach their extremes.

The Mohists feel that this is exactly the reason.

Since Taoism requires "returning to nature" and returning to the essence of human beings in the natural state, it is necessary to go to the peak age of human alienation first, so that the next step is "things must be reversed" and have the opportunity to "return to nature" in the distant future.

The extremes of things must be reversed. Only by reaching the peak of human alienation can we return to the basics and achieve the "true self" in the next step.

The Tao... is the invisible hand.It is not only used for economy, but also can be borrowed from the law of all things.

Now Zhuxia is undergoing major changes unseen in a thousand years, and everyone is ups and downs in this era. This time, the big debate is to resolve the matter of homonymy among hundreds of schools of thought: Is it necessary to understand objective laws and make use of them?Or guide the world with man-made, changeable, and clearly class-oriented morality?
What is mutable?What is constant?What is eternal?
This is also the debate between Mohism and Confucianism about "how to use virtue". Is morality eternal?Or is the objective law eternal?Morality is class?Or is morality universal?Is etiquette a virtue that common people should abide by?
If this problem is not resolved, it is impossible for Mohism and Confucianism to shake hands and make peace. Therefore, Mohism prefers to use Taoism's "eternity of Tao" to solve the problem. Anyway, Taoism and Mohism are against Confucianism, and the two sides are natural allies to a certain extent.

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

If morality does not change, it means that the ruling class does not change, then this society is a dead cycle.

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

If you want great order, first create great chaos.

After the loss of morality, everything is blank before a new one can be established.

Whether to wait for the new relations of production and the conditions of "all things to transform themselves, and virtues to be self-contained"; or "to judge what is the virtue of the new era with rational knowledge", that is the future battle of ink and Taoism.

Now it is the Mo Dao Alliance to fight against the Confucian virtues of sages, etiquette and law.

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

There are two kinds of Tianzhi itself.

The will of heaven in the Mobian is mathematics, optics, geometry, static mechanics, forensics, logic, etc., which can be regarded as the will of science and the "Tao" of science. .

And Tianzhi, which has joined the WTO, can be regarded as a social science.

The Mohists are world-oriented, so in the will of society, Mozi said that judging whether something is in line with the will of heaven depends on "making people rich, making people safe, and increasing people", which is appropriately revised as "the sum of social wealth". The three points of “increase, fairness, and population increase” are the general outline, under which speculative logic and rationality can be used for reasoning.

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

These three tables were left as purpose.

Logical reasoning was left as a 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" and can be changed, because the way of heaven is eternal. change, so if the conclusion obtained does not match the observed result, there is only one possibility: a mistake, because the way of heaven does not change.

It’s like Mozi said, “Force and matter are the reason for their shape”, which means that force is the reason for the motion of objects. However, after doing several experiments, this sentence has not changed, but the meaning of the explanation has changed. "Force is the reason why objects change their state of motion or rest, and the law between heaven and earth is that objects tend to maintain their original state."

This experiment was done before Mozi's death, and the results are crucial to Mohism.

Very important, so important that it is turned upside down.

The important thing is not that Mozi accepted the conclusion that force is not the cause of the motion of objects.

What is important is that Mozi recognized the method summed up by Shi Shi and the method of combining experience first and rational inference.

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

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

(End of this chapter)