If it is benevolence, what is benevolence? It also involves some contradictions about benevolence between Confucian and Mohism.

If you nod directly, this is irresponsible, and there will be big trouble if there is any problem in the future.

If we take the narrow meaning of Confucian benevolence, then it is supplemented to be benevolence after rituals, and restraining oneself and returning rituals to be benevolence, and replaced by the Mohist logic, it is equivalent to restraining oneself and returning rituals after rituals, and then simplifying it to be rituals after rituals. If we are suitable for the Mohist school, we are also the second-ranked figure in the Mohist school, so we must never nod.

You cannot say that the first place is behind the first place, agreeing with this is equivalent to rejecting Mozi's "speaking and reasoning" and denying logic.

If we take the broad sense, benevolence is a whole of moral norms that Confucianism calls it, it is even more necessary to draw a clear line with it. Others can want both Confucian seedlings and Mohist grass, which is not suitable for this master.

Because from Mozi's evaluation of Yiqu cremation and Qiaoyi food, as well as the nine-level theory of the paradise that is tampered with tampering, morality can change with the times in the Mohist concept, sometimes it is not a principle, but a habit.

It cannot be said that the people in Yiqu are unfilial if they are cremated, nor can it be said that the nobles are more filial to the three-year period than the poor for three days. It cannot be said that the filial piety of the father and brotherhood are different from the rituals and laws, which are eternal and unchangeable morals.

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

Agreeing to this is equivalent to agreeing that in an industrial society, if you have the ability to mourn for three years, you will not be qualified to mourn the fact that you are regularly worshipped in the factory. Because if the etiquette is right, then you must provide paid bereavement leave within these three years after you mourn for three years. Just count it, the relatives at home die for a lifetime and have no worries about food and clothing. Then this is something that capital will inevitably disagree. At that time, it depends on who loses and who wins, whether it is a etiquette that defeats capital or capital crushes the etiquette.

So if it cannot be eternal, then it can change, which is not easy forever.

At this time, this inevitably involves the dispute between Confucianism and Mohism. The Mohists cannot admit it. Once it admits, they will bear the criticism that violates the seemingly universal moral norms such as "king, father, filial piety, and brotherhood".

If it is eternal and universal, then the younger generation must obey the elders, and those with low status must obey the noble ones. This is completely contrary to the Mohist saying that "people do not distinguish between old and young, are all ministers of the Emperor of Heaven, and everyone is equal."

Since it is a broad sense, the benevolence of Confucianism must include filial piety, brotherhood, and superiority. Then the Mohist love and equality have violated the broad morality of Confucianism, so the Mohist must even change the concept of "benevolence".

Or, it is said that one does not adhere to the benevolence of Confucianism, but those who are determined in the world can easily take this sentence out of context as the unkindness of the Mohist school. This is just like the later saying of "sharing wife" and is not conducive to publicity. From beginning to end, the Mohist school never said that one is "unkind".

Either, you can only start a new foundation and talk about benevolence, but you have to explain clearly what your benevolence is, so you become the benevolence of the Mo family, but essentially stick to the "benevolence" of the Mo family. For external propaganda, people believe that those who are willing to debate will naturally fall into a trap and will not gain the upper hand; those who are unwilling to debate can only cry and say that the Mo family "has no father or king, they are actually beasts", which is inferior.

In terms of the clan era and the Spring and Autumn Period, filial piety and brotherhood are indeed a kind of thing that is beneficial to society and is in line with the morality of the times on a material basis. But once society develops... what's the point? Who can keep the brotherhood?

Therefore, the Mohist school wanted to turn benevolence into "love oneself". The highest level of benevolence in the Mohist school is love both sides, because everyone loves me and I love everyone, so I have several times the love for oneself.

The rational explanation of universal love here must and must be based on "love oneself", not on the saints who dedicate everything to others, but on the one who loves oneself first and then on.

The difference between the Mohist and the saints is that the Mohist family has no heaven, so the saints may love others for the sake of loving themselves, but this love for themselves is ultimately realizing it to go to heaven. This is a kind of benefit.

The Mohist school relies on logical self-consistentness to turn love and love oneself into a mathematical problem, which is indeed impeccable in theory. This is also a kind of advantage.

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

Because only by knowing the difference between loving yourself and using a horse can you know how to love others. How can you know how to love others if you don’t even love yourself? Loving others is equivalent to using others for the sake of using others. In the Mohist view, it is a mistake, and it is even directly defined as “use” rather than “love”.

Love the world, and you are in the world, so loving the world is equivalent to loving yourself and loving the rest of the world. If everyone loves the world, then everyone has received so many times the love of the world. Logically speaking, it is the highest level of "loving yourself".

This is logically self-consistent. If you don’t talk about love, it turns it into self-esteem and respect for others, the same is true.

But before that, it was necessary to use different policies to enable everyone to "love themselves" to the greatest extent according to different eras, thus introducing the principles and basis for formulating public power and laws under the Mohist system.

For example, in the ancient chaotic times when "ten people have ten righteousness, hundreds of people have hundreds of righteousness", under the premise that "righteousness is profit", then among the hundreds of people have a kind of "righteousness" called absolute freedom, primitive natural form.

That is, I can freely rob and kill others, love myself, and make myself profit. However, I can freely rob and kill others, and others can freely kill me.

However, according to the utilitarian view within the Mohist system, life is greater than wealth, and when you are hungry, choose corn instead of Sui Houzhu, etc., it can be concluded that the right to life is greater than the right to wealth.

Therefore, in order for everyone to get "profit", we need to "gather all righteousness as righteousness and choose wise men as emperors", and give up this part of our own interests to public power, so as to give up the small profits that one cannot rob others of others, and to obtain the great profit that one cannot rob others of oneself and one cannot rob oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of oneself of one

Therefore, the Mohist law cannot kill people at will, because the reason is: if you can kill people at will, you will be at risk of being killed. Supporting this law is to not love yourself.

And Mozi said again: Benevolence means loving oneself.

This proves that not loving oneself is like being unkind.

The law of not being able to kill people casually is a manifestation of benevolence.

Also because: the right to life is the basis of loving oneself and benefiting oneself, and the introduction of the right to life is the foundation of all interests, so the greatest punishment is to deprive others of their right to life.

Therefore, the Mohist law kills people to die for everyone to reduce the risk of being killed and to love oneself to the greatest extent. Therefore, the Mohist law kills people to die for oneself is benevolence.

The premise of all these arguments also originates from "no matter whether a person is old or young or low, he is all ministers of the Emperor of Heaven, so everyone is equal." This proves that the "right to life" of the nobles of the nobles of the clan is equivalent to the "right to life" of the common people's industry and commerce, so the statement that "the punishment cannot be punished as a doctor" violates the principle of "self-interest", which means that the "benevolence" of the Mohist school, and therefore the Confucian school is not be kind.

From the above, we can see that public power and public will are to allow everyone to benefit themselves to the greatest extent under the concept of "also known as ", and the law is transformed from the "synonym" public will from the "synonym" based on "in ancient times, ten people, ten righteous people, and hundreds of righteous people".

From the above benevolence is to love oneself, gather the masses to be righteous, and righteousness is to love oneself to benefit the world, and everyone is equal, and public opinion is the law, etc., it can prove that "the king and minister are all following the law."

"The ruler and ministers, the superiors and subordinates, all the nobles and the inferiors follow the law" is the Legalist's statement, but this is not argumentative, but a conclusion and is the basis.

Through some arguments, the Mohist school came to the conclusion that "the king and the minister are all following the law", which is more convincing.

Of course, later people will see that whether it is "in ancient times, ten people had ten righteousness, and hundreds of people had hundreds of righteousness", or "so they chose the wise as the emperor", "collecting all righteousness to form the law", "sacrificing small profits and seeking great profits was the beginning of ancient righteousness and law", etc., they are all... historical idealism.

All are fiction, assumptions. These include public will, etc., all are fictions, which create the situation of an ancient era, and use the unchanging "people" at this time to speculate on the era at that time.

Any such mysterious speculation that is to exist must have a basis for it, and this basis must be based on material reality.

This reality is: with the development of productivity, the Zhou Li collapsed, the nobles of Shiqing began to lose, and the industrialists and businessmen among the citizens had a place in the city. The private land reforms of Si Shang, Qi Lu and San Jin led to the class basis of this belief, liking, and recognition of this fantasy theory.

In other words, these theories of the Mohist school are endorsements for a class.

When the legal relationship of personal dependence on the nobles was on Si, the Song Kingdom gradually disintegrated. In this world, two new "people" appeared in the Song Dynasty. People here refer to "people" of social relations, rather than "people" with another concept.

A kind of person is nominal freedom, a person who has escaped the serf status attached to the relationship between etiquette, law and patriarchal law. They are free, they are independent, and they are no longer part of the land enthronement of the nobles. However, their independence, freedom is because of "free" selling labor, working in workshops, and working in farmlands, they will starve to death, and they will not be free because they do not work, and they will not have the freedom to eat because they do not work.

The first type of people still have the fantasy of "working hard to obtain looms, land, and becoming a workshop owner and landlord" because of the development of productivity such as iron tools and ox plowing, and their life was better than the previous era of aristocratic ceasing and using bronze and stone. They still have the fantasy of "working hard to get looms, land, and becoming a workshop owner and landlord", and it is far from the time to be destroyed and disillusioned.

The other type is owning land, a small amount of means of production, handicraftsmen, self-cultivators, large workshops, merchants, etc., who not only get rid of the personal dependence of patriarchal relations and have different statuses, but also use currency as a medium to independently connect everyone with the rest of the people.

They were subject to the patriarchal system and hated the patriarchal system deeply. They were in the beginning of a new life and were enough to burst out powerful power.

These statements of the Mohist school are naturally the endorsement of the latter type of people, and these people have enough population, strength, and money at this time. They need to believe and want to believe in the new explanations and new statements of the Mohist school about law, righteousness and benevolence.

This is a non-scientific, fictional theory with a large historical idealism.

To overturn this theory, we need to deny several issues such as "the ancient natural world has different meanings", "Everyone is the minister of the Emperor of Heaven and everyone is equal", "Everyone seeks profit is the natural power given to people by the Emperor of Heaven", "Everyone seeks profit and avoids harm is the nature" and other issues.

So, is this denial simple enough and incitement enough? Does the self-cultivated farmers agree? Does the handicraftsman agree? Does the merchant agree? Does the workshop owner agree? Does the Mohist family, who has gathered together, agree?

If you object from the perspective of the nobles and nobles, then both sides are idealistic and unscientific, it depends on which company believes more and who will kill who will fall down.

If we were to prove that this was not correct from the perspective of the previous employees and to scientifically prove that the world was far from this. The Mohist school, which endorsed the interests of these classes, was no longer the driver of change. Then the enemy at this time had already turned into dead bones, and there was no need to painstakingly tamper with the Mohist teachings and devote themselves to the other side.

There is no second possibility now, so it can only rely on violence, which is even simpler.

It is the will of the Hannong, handicraftsman, merchant, and the Mo family that made the nobles and princes obey, or the will of the kings and princes in turn made the will of the Hannong, handicraftsman, merchants and the Mo family obey.

All these arguments, theory, rationality, and class endorsement are completely different from the foundation of the Legalists and the foundation of Confucian rituals. They are another completely different system of the Mohist school itself.

It may be possible to achieve a conclusion that is almost similar to that of the Legalists in the result of killing people and injured people being punished, but in essence it is a completely different inference process, or whether the law is the conclusion or the starting point; the difference between the law is the benefit of everyone or the king's private weapon. In the case of killing people being killed and injured people being punished, it is also barely considered as the "Book of Changes" as "the world is the same but the path is different, and the same but the same but has a hundred thoughts."

However, all this from the Mohist school is incompatible with the Confucian theory, and it is completely new to the mainstream theory in the world at this time.

Therefore, if we talk about the punishment of killing people and injuring people, Wu Qi said that the Mohist law and the Qin law "the world returns to the same destination but has different paths, and are consistent but have hundreds of thoughts." He could nod and agree.

According to the Mohist debate, it is like it cannot be said that because sheep are white and snow is white, she thinks that sheep is snow, and snow is sheep.

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

However, when Wu Qi talked about the similar principles of "painting the truth after the event" and "first the matter before the text", he could never give a short answer except for not being able to say no, because this is a serious political issue.

Even though the Mohist school is now in great power, and because the Confucianism has not yet merged with "destiny, the induction of heaven and man", both sides are not the same opponents, but considering that the two sides can contradict the Confucianism calls Mohist a beast and the Mohist disciples call Confucius "Kong", the appropriate identity is sensitive and cannot be easily answered.

So, Shi keenly changed the topic and said, "If things really come true, the Mohist school can also send some young people who are proficient in surveying and mapping and roughly understand Yu Zhiyu to Qin. You must also have some support. The expenses will be spent freely in Qin; the Mohist school and Qin each get one of the map albums. The Mohist school can also send some people who know about water conservancy construction to enter Qin to develop the Wei Valley."

Wu Qi was stunned by Shi's sudden change of topic, but since he talked about the serious matter, he listened. At this time, his identity was "on the way to be hired", not as a prime minister of Qin Zhiqing, so he was inconvenient to say anything more, and in the end, the rebels made the decision.

But in his opinion, this is a good thing.

Seeing that the Qin people did not object, even if the general direction was decided, the matter was to invite these people to visit the iron smelting workshop and agree on specific exchange methods, number of assistance, etc.

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. Both sides insist on the bottom line issue, and pay the money on the spot, but they keep exchanging more outside the bottom line.

More than ten days later, representatives of public opinion from Sishang, Huaibei, Haiyang and other places gathered in Pengcheng. Before this synonymous law-making meeting was about to be held, the negotiations with the Qin people had basically come to an end.

At that time, the Qin people will obtain technical support from the Mohist school under the conditions of agreeing with the Mohist school that it proposed to improve people's livelihood and benefit the people.

The Qin people gave up several cities south of Baogu, and the population remained unchanged and were under the jurisdiction of the Mo family. The Mo family would send a team of about 200 people to Qin to build and guide the iron smelting workshop.

There will be more than a dozen people who are good at surveying, painting and drawing, or who follow Solusan west to go to Qin State, and with the support of the Qin people, surveying and mapping the desert oasis routes after Yiqu, Yuzhi and Yuzhi.

The Qin people never let go of the Mo family to join Qin to give lectures. Shengchuo and others came from the Mo family and naturally knew the Mo family's incitement ability, so they strictly prohibited the lectures. This was the bottom line. The argument was fruitless, and the matter was put on hold. The more than 200 people who went to Qin State swear to abide by the laws of Qin. If they violated the ban, they must be expelled from the Qin territory, but the Qin people were not allowed to punish those people according to the laws of Qin State.

The Mohist law, the murderer died, and the injured person was punished. It is somewhat similar to the laws carried out by Shengchuo and others in Qin, but there are also very different aspects.

The Mohist school has strict rules, not to mention family rules, and the treatment of going to Qin is generous. I think that ordinary criminals should not happen.

Then this requirement and not let go of it, the consideration of the Mohist school's teaching, incitement, and spread, and the helpless compromise between the two oppositions also ensure that as long as the Mohist school people do not do too much, they will be fine, and at most they will be expelled to Nanzheng.

When these details were basically settled, the public representatives of the people from all over the Si Shang gathered in Pengcheng, and Wu Qi and others were about to get up to travel through Chu and return to Qin, they finally instructed the Xuanyi Department of the Mohist school to focus on promoting something and spread it to all the giant cities and towns in the world as quickly as possible.

The title is naturally "The Mohist school spreads the art of iron farming for the benefit of the people of Qinchuan", but the content is "Wu Qi, the former guard of Wei Xihe, came to Si Shang with the Qin people, and went to Qin through Chu. The Mohist school talked and laughed with Wu Qi" and other contents.

At the closest to this news, there is also an ulterior motive: "Solusan met Zhao Gongzizhang in Handan and argued with the Qin delegation to the source of wealth."

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

But at the critical moment when Zhao State was in chaos, Wu Qi defected, and the Mohist school held a conference on law-making justice, I am afraid that when this news spread to Wei State, in the eyes of the Marquis of Wei, the content should be like this:
Chapter completed!