The training here is appropriate and the number of people is large. With the anger accumulated over the past few months, they beat more than 20 noble soldiers from Fei's country to half-death, and two of them were beaten to death with a few stones on their heads, which seemed to be unable to survive.

This seemingly occasional and inevitable friction incident soon spread to the brigade. After seeing it, Yu Tu and others felt that they had no right to judge the matter, so they reported to the teacher.

Soon, the matter was reported to Pengcheng.

The nobles of Fei State were very dissatisfied and believed that the Mo family had done too much. The Mo family insisted on it and said that the other party had crossed the line first, and the two sides argued endlessly.

And those farmers who fled, with no surnames, wiped away their tears, buried the pain of the past, and began to tell their sad life there after gathering together.

This kind of resonance and sensation in Tancheng, so the farmers in Tancheng who had obtained land after land reform donated some property.

A petition group of more than 500 people, relying on the support of these donated property, marched towards Pengcheng in a mighty manner.

They hope that the Mohist family can rescue those who are in Fei Country and have the same fate as them as them, even if they persuade Fei Jun to do a benevolent government.

These more than 500 people were dressed in broken clothes, but they were protected by the army along the way, because such large-scale mass incidents, according to the previous provisions of the People's Law, not only allowed but also needed to ensure safety, but only paid for the toll.

So at the most enthusiastic moment of the "Making Law" meeting in Pengcheng, when the public opinion representatives from Sishang, Huaibei and other places gathered in Pengcheng, these five hundred people "stumbled" to appear in Pengcheng. The accusations and crying immediately attracted the excitement of Pengcheng.

On the day when these people came to Pengcheng, the representatives of the people in Si Shang were discussing the issue of "abolishing corporal punishment", and they were presiding on this discussion.

At the beginning, the power of habit was huge, and when the Mohist theoretical system had not yet been fully formed, there were also some corporal punishments on Si Shang.

And now, it's time to discuss abolishment.

This time, the law was not about passing the discussions, but was conducted under the premise of "conforming to the moral program of the Mohist school."

Therefore, the abolition of discussions on corporal punishment such as "Mo, Ji, Wu, Gong, Da Pi" must also be carried out on the basis of conforming to the moral guidance of the Mo family.

It’s not that some people say that corporal punishment is abolished, so it’s abolished.

Instead, someone should say: Why should corporal punishment be abolished? Whether the existence of corporal punishment is in line with the morality of the Mohist school? If it does not meet, it should be abolished.

This is just a microcosm of this Congress on the Formation of Law and Justice, and most of the terms are discussed in this way.

First of all, in the general direction of abolishing corporal punishment, the role of "law" has been discussed before, which is the most basic foundation.

There are several views on the Dharma in the world, except for the Mohist school.

Confucianism does not talk about it, but the Legalists' views on law, which have begun to show signs are also spread outside of Si, so this time, the law-making society must also explain the origin and flow clearly.

To clarify this time the "law" is a law that conforms to the morality of the Mohist school. It should be separated from the Legalists' views on the law and distinguished from the Confucian etiquette and law.

This can be regarded as an internal ideological unity, forming a complete system, and preparing to completely break with the old system and the other hundreds of schools.

A system cannot be separate or isolated, but unified and verifiable internally, just like geometry. The reason why it is correct is the first theorems, rather than saying that it is defined like a "scripture" that is right, wrong, this is OK, and that is not.

When discussing the role of law, we have to unify the theory of "good nature and evil nature" before.

At the end of the Spring and Autumn Period and at the beginning of the Warring States Period, the leisurely people in the world began to discuss and debate "good nature" and "evil nature".

Because of the limitations of the times, and because Shi regarded himself as a disciple who "mostly conforms to the meaning of Zi and Mozi", and what the Mo family is now trying to guide an anti-noble reform, Shi had to give up his view that "the essence of man is the sum of all social relations" in his three views, and adopted some of Mozi's views to conform to the times and at the same time, the Mo family's identity as the spokesperson for "self-cultivating farmers, handicraftsmen, merchants, and citizens".

In other words, in addition to a saint complex that "benefits the world", the Mohist morality is essentially a "Enlightenment" movement, relying on self-cultivation farmers and the citizens, and relying on the bourgeois view of human nature to fight against the noble system of the nobles and transform the world.

The foundation of enlightenment is the liberation of human nature.

If it is right and reasonable to liberate nature, it must not be "nature is evil".

Otherwise, human nature is evil, and liberating human nature is to liberate evil. Evil is bad, and more bad things are bad, that is wrong. This is the basic logic.

The liberation of human nature can be developed from Mozi's view of human nature.

Mozi's view of human nature is "human nature is like plain silk, when dyed in the green, when dyed in the yellow, when dyed in the yellow, when dyed in the yellow, when dyed in the yellow."

Therefore, in the later history, the "Gaozi" of the Mohist family who was often reported to expel him from Mohism when they debated with Mencius that human nature "has no good and no bad" and "birth is called nature."

This has begun to approach the human nature concept that is most in line with the citizens' class, handicraftsmen, and self-cultivated farmers.

That is... in the overall sense, much of what people do is from nature. This nature is not good or bad, because it is a human, so it has this nature.

Human nature is the ultimate goal that people live and pursue, so people seek profit, avoid harm, live sex, and eat a lot. All of this is true. They are human nature and human nature given to them by birth.

There is no right or wrong in human nature, it is just nature, so "preserving the laws of heaven and destroying human desires" is wrong. Because human nature is a part of the laws of heaven, Tao follows nature, and man is a part of nature. If human nature exists abstractly, it is like the sun, moon, and stars, and is part of heaven and earth. That is, nature, it is the laws of heaven, that is, born to be given by nature.

Nature is the will of heaven. I don’t know what all the will of heaven are, but heavenly ambition creates nature, so I know that nature conforms to heavenly ambition, so I can deduce heavenly ambition from nature.

For example, the whereabouts of an object are not because the sky "want" the whereabouts of an object, but the cold fact that "Tianzhi" is the whereabouts of an object.

Therefore, human nature is given by heaven, and existence is the principle of nature.

This is in line with the Mohist theory that "the combination of righteousness and the law is formed, and the selection of wise men as the emperor, so that everyone can give up part of their own power to obtain the system that is most conducive to everyone's survival."

Because human nature is neither good nor evil, and birth is nature, then human nature seeking profit and avoiding harm is born, and this cannot be said to be wrong.

However, the nature of human beings seeking profit and avoiding harm will inevitably cause chaos in ancient times. Everyone has the "power" to carry forward their own nature. This is not a mistake. This is the right given to people by the Emperor of Heaven. Otherwise, why is human nature like this?

But when everyone develops their own nature, the world will be in chaos. Therefore, everyone needs to give up part of the natural power of their nature to form a public will. The government exists as a medium for fulfilling this public will, so "select the emperor and determine the world" is born.

Therefore, for seemingly simple law, the Mohist school cannot recognize that "nature is good" or "nature is evil", otherwise the Mohist school's reasons for the existence of law and government will be broken.

Since we want to create a rational Zhuxia, we must solve it from the root system and conform to reason rather than etiquette.

It is precisely because "birth is called nature" that "natural human rights" is reasonable.

If nature is evil, then human liberation is wrong. All people must have a strict law to suppress it above their heads to achieve the effect of "transforming nature and becoming false" in order to achieve "benefiting the world".

In other words, any liberation, because of the evil nature, is wrong. There must be an absolute power, wise, and above the human nature, and stipulate what can be done and what cannot be done.

But only when "nature is like silk", or "life is called nature", people pursue freedom, wealth, interests, sexual life, fullness, warm clothing, etc., is not right or wrong, and benefits the world.

I want to eat, either right or wrong, it is human nature. So "sex, food and sex", what I want to do is no different from wanting to eat. If I want to get benefits, it is the same as if I want to eat, it is the nature.

There is no right or wrong nature. What is wrong is whether the practices when pursuing these needs of nature are hindering others.

If life is nature, then the final step to benefit the world must "maximize the nature and freedom of everyone" and achieve that everyone can satisfy their own nature of life, which is considered to benefit the world.

The final point of the Mohist family's benefit to the world is "either love", and "everyone can do their best and do their best". This end point is "the final point where all human nature can be freely exerted."

The logical basis of love is not the heart of a saint, but selfishness, human nature, and selfishness.

However, through rational inference, Mo Zi came to a conclusion: the final version of selfishness is love, and everyone loves themselves and others can get millions of times of love.

This logic is self-consistent. The reason why Confucianism says that Mohism "loves both sides" is "fatherless" is because they do not talk about abstract logic and it is difficult to understand abstract logic.

Therefore, Mo Zi can talk about "shadows do not move", "light propagates along a straight line", "optical eight-method concave mirror imaging", "principles of specimen leverage", and "gravity analysis of inclined pulleys", but Confucianism cannot understand it.

Whether it works is another matter. Logically, the Mohist school’s dual love that comes from self-interest and loves oneself is the most self-interest and oneself that loves oneself the most, and there is no logical error. However, because of this abstract argument, it is difficult to understand and often misinterpret.

As for the logic of "everyone can do their best to do their best", it is also natural for everyone to do what they like. Therefore, we should rationally create such a society: a society that allows everyone to develop freely and do their best to do their best.

All of this is within the system. From the perspective of human nature to the perspective of law to the perspective of society, they can be inferred from each other in a consistent manner. This is the basis for the theory of a complete social system.

Therefore, the punishment for crime has different explanations in different thoughts of various scholars, and this seemingly simple synonym for law-making has become full of invisible smoke of gunpowder.

Nowadays, the Xihe School’s explanation of punishment is roughly because human nature is evil, so it is necessary to severely punish people in order to educate the people so that their behavior will become less evil.

This explanation also works. If the law is formulated correctly, there will be any effect.

But the Mohist school cannot say that.

The Mohist school must say: Crime comes from the right of "natural power" introduced by you who hurt others' "life is nature", and this is the crime.

The Mohist talks about the ambition. In this era, human nature is the ambition of heaven. The promotion and development of nature, and the various kinds of things that seek profit and make money are the nature, which is the ambition of heaven. Crime is not because God has set what can be done and what can be done, but because it violates the right of others to seek profit, so it is a sin.

According to the current morality of the Mohist family, murder is not because the Emperor of Heaven has decided that it is not allowed to kill people, but because everyone is equal and hurts other people's right to life. People are living are fundamental rights, so this is a sin.

This is a question of why killing is wrong. It is not that killing is wrong because killing is wrong, but because it is not conducive to the benefit of "combination" people, so it is wrong.

These are the fundamental reasons for the Mohist school this time. It is to complete the integration of Si on the system, and to form a system unity from the perspective of system, theory, and reason. It is no longer the original "because this is right, so this is right, so I want to do it", but it is to become "outputing this is right from the perspective of theory and reason, so I want to do it".

Only after solving the basics of law, human nature, etc. can we discuss the abolition of corporal punishment.

In history, it was the first time that the corporal punishment was officially abolished during the reign of Emperor Wen of Han, and the allusion "Tiying's Book" was left behind, which has been passed down through the ages.

However, the reason why Emperor Wen of Han abolished corporal punishment was useless by the Mohist school.

Theoretical conflict.

It is correct to abolish corporal punishment, but if the reason for abolishing corporal punishment is that if any Mohist dares to use it, it is a serious political issue and may be expelled from the Mohist.

Because the reason why Emperor Wen of Han abolished corporal punishment was that the poem says: A gentleman is a kind-hearted gentleman, the parents of the people. Nowadays, people have made mistakes. The punishment has not been imposed and the punishment has been added. Some want to correct the mistakes and do good, but the way has not come. I am very impressed! The punishment is broken and the skin is engraved forever. How painful and unvirtuous is it! How can it be for the parents of the people? It is necessary to eliminate corporal punishment to change it!

The logical basis of this reason is that the emperor is the parents of the people. Now that the people commit crimes, they will be punished by corporal punishment. My parents are unbearable, so they want to abolish corporal punishment and change it.

The Mohist school does not believe that human nature is evil, so people do not need "pastoralism", but should demonstrate human nature to the greatest extent, but they should also form a system to ensure that everyone can demonstrate human nature to the greatest extent under the condition of giving up part of it.

Therefore, even if "select the wise men as the emperor", the legal rationality of the emperor is not a divine authority or a parent of the people. Therefore, he cannot rule the world with filial piety, but to govern the world with the benefit of the people. Therefore, he cannot say, "Because I, who is your parents, have pity you, so corporal punishment must be abolished."

Instead, on the basis of giving people reform, they create social wealth and transform themselves through imprisonment, thus benefiting the world to the greatest extent, and abolishing corporal punishment.

The abolition of corporal punishment is a "benevolent government", but which company is the "benevolent" government and how does this "benevolent" explain it? This must be avoided.

I pity you, so I abolished corporal punishment. This is not the benevolence in the eyes of the Mohist school. On the other hand, the Mohist school admits that abolishing corporal punishment is a benevolent government, but the reason for calling it "benevolence" is not because I pity you.

For example, the abolition of the punishment, the Mohist family's reason was that the crime was not enough to die, so chopping off the leg would have no chance to correct the person, and it would not benefit the world. Therefore, it would be better to sentence many years of imprisonment to work. Since labor is the source of wealth in the world, from the perspective of benefiting the world, keeping this person alive and able to work is beneficial to the world, and it also gives this person the opportunity to reform himself.

As for whether you can live until the end of your imprisonment, that's another matter.

So when we were discussing with the public the issue of "complete abolition of corporal punishment in Si Shang" with everyone, the scene of hundreds of people petitioning for "inviting the Mohist family to come forward to ask Fei for good governance" seemed even more sad and miserable.

Just a river.

This side of the river is already discussing that "benefiting the world and liberating people's nature is the same."

On the other side of the river, the nobles still had certain rights to deal with the dependent farmers on the sealed fields.

…………

PS: (If Mozi is still alive, he will definitely win the debate.)

(Gaozi said that human nature is human, human nature is human attribute. Just like a cow has a cow nature, a cow nature is a cow nature.)

(Mencius asked, the snow is white, and the jade is white, so is the white of snow the white of jade the same thing?)

(Mencius dug a hole here, Gaozi jumped in and said it was right. So Mencius said, nonsense, then according to you, the nature of a dog and the nature of a human, doesn’t it mean that the nature of a dog and the nature of a human?)

(This pit is similar to the white horse but not the horse, but Mozi has systematically debated the topic of white horse but not the horse. Mencius's concept of changing here is that human nature is the attribute of human beings, white jade is the attribute of white jade, and jade is the attribute of jade. Snow must be white, so white itself is one of the attributes of snow, and jade may not be white, so white is not the attribute of jade. Mencius used white horse and cow as the same concept, so he dug his pit and tricked the Gaozi into jumping in, and that would be indescribable.)
Chapter completed!