In the evening, it was still raining.

The anger at lunch had dissipated, and Gao grandson gradually calmed down, but he became more and more determined that his ideas were correct.

The Mohist school also talks about benevolence and righteousness, but the benevolence and righteousness of the Mohist school are completely different from the benevolence and righteousness of the Confucian scholars.

Mozi opposed the wish of good people in the hometown, the unreasonable compassion, the benevolence of Confucianism, the definition of Confucianism, and even "filial piety" were very utilitarian to understand as "benefiting relatives."

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

But this was done later, and the internal logic was too difficult for many disciples to understand.

Gao Sunzi was just out of consciousness, Shi stepped in and apologized for the heavy words he said at lunch after seeing the ceremony. Gao Sunzi smiled slightly and knew that Shi was definitely not here to apologize.

Gao Sunzi was calm at this time and there were only two people, so he told the question he had thought about in the afternoon bluntly.

Speaking of benevolence and righteousness, Shi was silent for a moment and asked, "The giant once said, what is benevolence and righteousness. Do you still remember it?"

Gao Sunzi nodded and said, "A kind person is physically loving."

Shi asked again: "What is body?"

Gao Sunzi followed Shi's words and told some of the truths taught by Mo Zi.

The Mohist school has a saying of love both sides.

The opposite of the word "common" is this type of character, the individual's form.

Zi Mo Zi said: The body is divided into a combination. The body is like one of two, which is the end of the ruler.

In other words, individuals originate from the collective, not opposing relationships, but an inclusive relationship.

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

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

Therefore, love for individuals is benevolence, but the subsequent love is to lay the logic for "universal love".

Gao Sunzi said again: "Zi Mozi once said: Benevolence: Those who love themselves are not to use themselves, but to love horses, and to be clear. Love yourself is not to use yourself, so love others is not to use others. As for those who love horses, they are different from loving horses. Loving others is like loving yourself, and you are in your love."

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

This is different from loving horses. Love horses is to use horses. This is Mozi's view of love for human nature and a view that opposes human alienation.

From this conclusion, it is inferred that man is the "body" of the world and the "combination" of man. From this, it can be seen that people love themselves and love others as if they love themselves. Then what they love is the collection of "people in the world". You are also in the world, not not human, so loving people in the world also includes loving yourself.

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

Gao Sunzi asked back: "Love the body is benevolence, and it is both body and body. Do you love others? If you don't love others, don't you regard people as what you call 'labor'?"

"What's the difference between this and the love of horses? You love those people because you love the work that they can work in the workshop. You love not people, but those work, so you are unkind."

Shi smiled bitterly in his heart, thinking that the giant is really a talented person. He was considering the idea of ​​human alienation two thousand years ago. Isn’t this kind of people and horses that capital loves like "love horses"? Where is the lover? What he loves is the labor that can pull carts and cultivate land.

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

Gao Sunzi retorted: "Be kind, love. Without love, how can you talk about benefiting the world?"

Shi calmly replied, "The Giant Zi said: Things are so long and short, nothing is longer than right, nothing is shorter than right, nothing is shorter than right, nothing is more than right."

"That is, an object is very long and short, not very long or very short, and it is the result of comparison. The same is true for benevolence and love."

"A person, loving the body is kindness. You can't say that a person has no benevolence or love at all. Even Zhou Zhou of Shang, wouldn't he love himself? He doesn't love the people around him?"

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

"The giant said that if a person does not know how to love himself, then he does not even have the purest love, so he does not know how to love others, or even what love is. This is the role of benevolence, it is just a foundation."

"It's like a seed, it's benevolence, love, and love that people love themselves in their hearts. If you want to harvest, it's the ultimate world that the Mohist school envisions, which is both love and benefit. But in addition to seeds, you also need soil, sunshine, and water and fertilizer to harvest."

"This foundation is very important, but it is just the foundation, because everyone is kind. Can you find someone who doesn't love yourself? Just expand it, you love others as much as you love yourself. How much do you love? The more you love, the less 'very kind' than the less 'beloved'."

"The Giant Zi never said that for the great rule of the world, a saint who is absolutely benevolent is needed. The meaning of benevolence in the Mohist school is just a basis for both love, not both love itself. Only with love can there be both love. The Giant Zi believes that the world has pure love, so it can be argued that both love can exist."

"If the world doesn't even have love, love is just a joke. But the world's wealth cannot rely solely on love, but also on righteousness and profit."

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

Gao Sunzi reacted for a moment and nodded, "Zi Mozi said that righteousness is profitable. He also said that he wanted to take the world as a success, and he could benefit him without using it."

From this point of view, Gao Sunzi must admit that Shi is a righteous man in the Mohist context.

Only by taking benefiting the world as one's own position, and being able to benefit the world can one be considered the true righteousness. This is the focus of the Mohist school in distinguishing between great righteousness and small righteousness, and it is also what Mozi has been advising his disciples.

Everything about Pei County is only considered by Pei County. Shi’s actions will undoubtedly benefit everyone. If Pei County’s policies can be promoted to the world, then the word Yi Shi is affordable.

The benevolence and righteousness of the Mohist school are completely different from the benevolence and righteousness of Confucian school. Benevolence is a promotion of love for one's own love, and righteousness is a dream that benefits the world.

When Gao Sun Tzu was interpreting the righteousness, he asked again: "Then what you said to the Giant: benevolence: benevolence; righteousness means profit, love, benefit, that is; what you love, benefit, that is. Love profit, not both internal and external, and what you love, profit is not each other, and what you love, profit is not each other, and it is benevolence and internal, righteousness is external, and love and benefit are crazy. If the left eye goes out and the right eye comes in, then what you think?"

This remark involves a major follow-up to the Confucian and Mohism dispute, that is, Mencius’s debate on benevolence and righteousness when he met Gaozi.

Of course, it is also an important reason why Gaozi was considered by Mozi that "Gaozi is a kind person, just like standing on tiptoe to increase his body and lying down to increase his area, and not long-lasting."

So Mozi gave the verification process.

"Be kind, love yourself, love your body."

"If there is no south, it can be exhausted, and if there is infinite, it cannot be exhausted. If there is infinite, it cannot be wise, it can be exhausted, and it cannot be wise. Whether a person is full or not can be wise, it must be exhausted, and it must be wise. If a person is not full, it must be exhausted, and it must be love-full. If a person is not full, it will be poor first, and it will be poor and difficult. If a person is full, it will be infinite and difficult."

Everyone thinks good benevolence, but Mozi did not directly oppose benevolence, but instead replaced the concept of benevolence with "love yourself and love individuals". This is no longer a conclusion, but an initial assumption similar to geometry, in order to prove subsequent views.

The people in the world are not endless. Why do people say that there are endless people? Have you ever counted how many people in the world?

Mozi said, I haven't counted it, because I just pointed to the south. Do you think this land in the south is exhausted?

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

Suppose that people fill a limited space, since the space is limited, you can count it even if the people fill it.

Assuming that the space is infinite, then if people cannot fill it, it proves that people are not infinite, and they can still count it, because infinite people can fill the infinite space.

Assuming it is filled, it proves that infinite space is not true. Unlimited space cannot be filled, and what is filled must not be infinite. Therefore, people in the limited space are still limited.

From one thing we can see that love exists in everyone.

The witnesses are limited by two possible witnesses.

Therefore, love for limited people, that is, love for both parties, is theoretically completely feasible and self-consistent.

Because Mozi did not recognize Confucian benevolence, but benevolence is a good word, and he could not directly oppose benevolence, so he changed the concept and gave his own definition... a definition that was completely different from the mainstream values ​​in society, which made it difficult for many Mo people to understand.

It's like, the mainstream in the world says this is a chicken, and Mozi hates chicken, but everyone in the world likes it, so Mozi pointed to a duck next to him and said it was a chicken. Then when he was teaching, "I like chickens. Look at this chicken, it has flippers, flat-mouthed, so cute... This will be a chicken in the future. The kind of thing with a sharp mouth without flippers is not a chicken."

It is of course beneficial to the outside world. It will never scare away some people who have fantasies about benevolence and righteousness. After all, the Mo family is no longer as good as a beast without a king or a father. If even Ren opposes it, it will be too difficult to become a famous scholar.

But internally, many strange and difficult to understand and misunderstand have emerged.

This led to a very strange situation. The Confucianism scolded the Mohist school and even scolded the beasts, but it still did not say that the Mohist school did not talk about benevolence and righteousness.

After all, Mozi talked about benevolence and righteousness all day long, so it is hard to say that others don’t. Even in the late Warring States Period, when it comes to benevolence and righteousness, it must be Zhongni and Modi to be the same.

But if you think about it carefully, the benevolence and righteousness of the Mohist school and the Confucian scholars are completely different from the benevolence and righteousness understood by the mainstream world at this time.

I think this can be called "Mo's characteristic benevolence and righteousness".

In other words, this is not the mainstream sense of "benevolence and righteousness" in the eyes of the public, but the name of "benevolence and righteousness" is covered with a set of things from the Mohist school. Because this is a good thing and everyone likes it.

When the Mohist school started, it was ultimately the "gutter" in the world. If you want to develop in the early stages, you must borrow the correctness of "high-ranking" and borrow the name of benevolence and righteousness, and then try your best to change benevolence and righteousness into a meaning that is completely different from the mainstream of the times.
Chapter completed!