Of course, in their textbook mountains, they are collectively called "mountains and rivers in the world".

Therefore, Mount Tai is not the Mount Tai of Qi, but the Mount Tai in the world; the Yellow River is not the Yellow River of the Three Jin and Qin and Yan, but the Yellow River in the world; the Yangtze River is not the Yangtze River in Bashu and Chu, but the Yangtze River in the world.

Therefore, these second generations who grew up in Si naturally believed that the world is the world, and there should not be differences between Qi, Chu, Zhao and Qin.

Shu Guitian has long heard of Mount Tai's name. Although because of the conflict between Confucianism and Mohism, the classmates in the car all called Confucius Confucius in the article "Not Confucianism", and these children also knew the story of climbing Mount Tai and being small in the world.

He thought to himself: When the work of Qi is done, it will be better and more beautiful. He can ask the gentleman who leads the team to take them to see Mount Tai where Zi Mozi and Qinzi drink and enjoy themselves, and also go to climb. He said that his two masters had watched Mount Tai where the sea of ​​clouds and sunrise on the top of the mountain.

It is a pity to enter Boyi without reaching Mount Tai. Although Boyi has not been changed to Tai'an at this time, the name may be changed, but the terrain will not change.

Thinking of this, he turned around and said his thoughts to his classmates, and said something like doing well, and everyone nodded.

He, the leader of the class elected by everyone in the school, was still somewhat prestigious. In order to practice the righteousness of "selecting talents and appointing them", the school in Si Shang has been promoting the trend of selecting class leaders since elementary school, in order to subtly make these grown-up children accustomed to the two things of "equality" and "recommendation". This is a matter chaired by the Xuanyi Department and is highly valued, second only to the attention of the military elected military committee under the universal service system of the righteous army.

The coachman couldn't help but smile as he heard Shu Guitian say to everyone in a very written tone, "You should do your best to benefit the world, and you should do it well."

He thought to himself: "Now children have some words that benefit the world. We are stupid, but they are far inferior to them. In other words, I, the Imperial Master in the Renchen year, are not as good as these little boys."

He smiled and thought, do you really know what it means to benefit the world? Do you really know why to benefit the world?

After laughing, he didn't say anything. When he heard Shu Guitian finally say something like "I did a good job so that I would be embarrassed to ask the gentleman to agree to us climb Mount Tai before leaving", the coachman smiled and shook his head, thinking: This child is really... not simple.

He lifted his whip and sniffed the fragrance of corn floating on both sides of the road. He gently flew the whip to the abdomen of the horse, thinking: "Before evening, you should be able to arrive at Boyi."

…………

Mountains and rivers are sunny in the north.

Boyi is also called Boyang, because Mount Tai was also called Taishan and Dashan at this time.

Bo means that it is vast and large. Boyang means that it is south of Mount Tai in Qilu. Of course, it will take more than a hundred years to change the name to Boyang and the posthumous emperor to be Fengshan.

This place is steep and guards Mount Tai. There are also two Guanshans in the Luyang Pass of Qi and Liangfu Pass, which are stuck in the Tailai Mountains. To the east is Laiwu Yingyi, which is the only way to return to Linzi without taking the Yimeng Mountain; to the west is Pingyin, an important border town on the Great Wall of Qi.

The command post of the main force of the Mohist Yishi Division moved here after breaking through Lu City, in order to coordinate the battle situation in Qilu and strive to annihilate the main force of the Linzi Legion of Qi in Laiwu.

In Boyang City, there are many soldiers and armor, and the special military uniforms of the Mohist Yishi have become nothing special here, which is extremely common.

There are also some local people who also wear the Mo family's military uniforms. It is not that these people participated in the Mo family, but because these people were originally poor and could not afford to wear clothes. After the Mo family stationed here, they sent a group of old military uniforms to help these people.

Sometimes, beauty is subjective and can be guided. Nowadays, there are many people wearing tops and pants similar to military uniforms in Si Shang, and they think it is beautiful. Anyway, they were originally wearing short brown, and everyone thinks it is beautiful. Moreover, many of the top leaders of the Mohist family who have power wear this way, which has also brought a trend.

The official residence of the former magistrate in Boyi City has now become the command post of the Mo family's righteous army. At the door are several tall and majestic soldiers of the righteous army, with fuses wrapped around their bodies, iron swords around their waists, and a few iron thunders hanging from the side. They look like elite soldiers.

Some people come in one after another, and when they go in, they check strictly. Even familiar people have to compare the seals of letters, and when they come out, they will be much looser.

In the courtyard, many people were greeting Shi.

Those who are called Shishuai are mostly transferred back to the local area by the army.

Those who are called Mr. Mr. are mostly direct descendants who are subjective in the Si Shang Dynasty and education period.

Some people also call it Er Juzi, which is a normal name within the Mohist school.

Of course, there are also some who directly call it appropriate. Their political status in the Mo family may not be high, but they must be old Mo people who joined the Mo family before the Jiashen year.

Shi smiled and greeted everyone, and his memory was good, and he also made sure that no one felt neglected.

After greeting him, he said, "The people are almost the same, let's hold a meeting first. Let's talk about the task you will be transferred to this time."

Everyone took out the paper in their pockets and was joked by everyone on Si Shang, saying, "Look at whether there is a paper in their waist bag, you can tell if they are a cadre in the Mo family." They knelt on the ground.

This place is not Si Shang, there are not many stools and tables, but there are still many habits of kneeling.

Some of them really couldn't learn the etiquette that these nobles had, so they sat nearby on the stone next to them.

After everyone calmed down, he said: "You all know this time that you are here to preside over the division of land. Many people preside over the land on Si Shang. This place is not as good as Si Shang. There are a few things I still want to say."

"In terms of utilitarianism, this time the nobles of Qi fled and the land was allocated to the common people... so that we can gain the support of the people of Qi and soak up the fire. Even if we evacuate one day, the people will know that there is such a system in the world, and those who can cultivate their land."

Everyone took out charcoal pens or brushes to write down the saying "Those who till farm their fields are their own."

Shi said again: "But what is the reason for our division of land? Our Mohist school is about the will of heaven. This is because of the division of land, it cannot be incompatible with our great righteousness."

"That is, Tao follows nature, and heaven and earth are nature. When we agree with Tao follows nature, heaven and earth give birth to humans and all things, and this world belongs to the world."

"According to Tianzhi, labor is a means to produce and increase wealth."

"When Tao follows nature, land is part of nature and belongs to everyone in the world. As people learn to work and use labor to make the land produce crops, and the land becomes arable land, it is not just land in a natural state."

"Arable land becomes a aggregate of land that belongs to the world under the natural state and a land that can produce grain after labor reform."

"The Book of Songs says: If you don't have crops, you won't have to be flocked, you can take three hundred grains? I read and sang very well in the poem. The nobles do not have crops, and they do not have any labor for the land. Why should the cultivated land belong to them?"

"The world is ninety thousand miles long, with a lot of soil and vast soil. To the north of Sushen and south of Fulou, the land is vast for thousands of miles long, but those lands are not cultivated and worked by people, for the world that is no longer a natural state, it is just land rather than arable land."

"Those who plough have their own fields, which is the purpose."

"But why do ploughers have their own fields? Because ploughers attach their labor to the land itself, so that the land in the natural state is no longer pure nature, and they can naturally own the land they work on."

"Like fish in the sea."

"The fish in the sea belongs to the people of the world. But if you don't catch them, the fish will be meaningless. You can't say that the vast sea belongs to the private property of a certain prince or a doctor."

"If the fisherman catches it, then others will buy it if they want it. But why can't they understand it on the land? Can the fish caught by the fisherman belong to the fisherman? But the land that the plougher cultivates does not belong to the plougher?"

When talking about it, it also uses the principles of the bourgeois enlightenment theory, which is used to destroy the foundation and foundation of aristocratic feudal land ownership.

People and the world in a natural state, and labor creates wealth, these two points are the basis of the bourgeois revolutionary theory.

Without the first point, there is no basis for seizing power, seizing the world, building the world rationally, and controlling the law for public will.

The lack of the second point is that there is no private property in the Enlightenment theory, the land does not belong to the nobles, and the legitimacy of everyone's rights.

If labor did not create value, why should the land of the nobles be distributed to the common people? If it is just said that they cannot survive and take it away, it will be necessary for the first point to give people the right to life and the right to survive. And labor creates wealth and value, so that the existence of the land aristocrats is equivalent to a stilbeet, and also gives the land to the people who work on it to have enough legal rationality.

Therefore, the righteousness of the Mohist school and the righteousness of the world cannot be compromised.

With a slight moral compromise, everything the Mohist school did would be wrong.

Sometimes legal rationality is not important, but sometimes it is also important, because this importance stems from the fact that the Mohist school wants to build a paradise of the world with this legal rationality, rather than just fighting to dominate the world.

The revolution two thousand years later was carried out in two steps. The first step was that the bourgeoisie was weak and could not take the lead. The bourgeois revolution led by workers and peasants. The bourgeois revolution was not an end but a process, but a process, but a transition to the next step.

Clear logic.

As for now, this is both a process and a purpose, and the limitations of the times, and can only reach this point, but the power it depends on is the same.

However, the revolution in history was too late for too long, so that the bourgeoisie had no power and had no ability to do things on its own; but now it was because it was too early for it to leave others, so that the bourgeoisie, which should have resisted the banner, was still an embryonic embryo and still had no ability to do things on its own.

It is also logical and fully in line with the meaning of the Mohist school that has been appropriately "corrected".

The reason why the Mohist meaning can be "corrected" is because Mozi's original meaning has this aspect, and it is easy to expand on those basis.

The natural law that integrates Taoism's "Tao follows nature" extends; the Legalist's "Stars rotate, the sun and the moon pass by, the four eras, the yin and yang are transformed, the wind and rain are widely used, all things are harmonious and cultivated to achieve, and they are not seen but their achievements are seen. This is called god." The Emperor of Heaven, which is naturally the irresistible laws of the will of heaven. In fact, all the elements of the bourgeois enlightenment theory are already in place.

Iron tools and gunpowder are the material basis for a short kick. The explanation of heaven, heaven, heaven, nature, and god determines whether the heavenly emperor itself has a personality. The heavenly emperor without personality is just the universe itself: the sun rises in the east and sets in the west, this is the will of heaven, the law, which is determined from the moment the heavenly universe was first created.

In other words, gravity is the will of heaven and the will of the Emperor of Heaven. This cannot be considered wrong at this time, and it can also be used to extend many humanistic content.

God is not wrong, what is wrong is a person, a God with self-consciousness. God without personality, God without self-consciousness, the Emperor of Heaven, and the universe.

Whether there is a personality lies in the question of "why virtue is virtue", why is good good? Why is bad bad? Why is good good? Why is evil bad? Why is evil bad?

God has the virtue of being alive, so it is not good to kill people at will.

All things are born in nature, and all things contain people. Therefore, I am here. Therefore, the heaven and earth are meaningful to people because of the existence of someone. Therefore, living is the will of the Emperor of Heaven. Otherwise, why would the Emperor of Heaven live and make people live? Therefore, living is the power of the Emperor of Heaven, so it is wrong to kill people at will.

These two seem to be the same, but they are actually very different.

The difference is that when one day someone who has the right to speak of the divine power says that God says he wants to kill a certain ethnic group, population, heretics, heretics, it makes sense, even glorious and virtuous.

But it makes no sense to use natural reason to infer.

On the other hand, when the Emperor of Heaven naturally had no personality, the Emperor of Heaven set the pi at the beginning of the creation of the world, which led to the latitude of the world; when the Emperor of Heaven set the gravity and mass at the beginning of the creation of the world, the Emperor of Heaven set the gravity and mass, and the square of the distance has a constant, which makes the world look like now.

The social contract is said to be hypothetical. The power of the Heavenly Emperor grants humans is also hypothetical. The natural state or hypothetical. Or, it is both false.

But by the time people can find the loopholes, the world is no longer like this. As for now, these theories that are falsely aspirations can be used to divide the land of aristocratic people this time, and the morality of "no matter whether a person is old or young or a noble or a humble person is the minister of heaven, but everyone is equal."

The people who were kneeling down and were immersed in the Mohist school for a long time, and the issues of the content and the "law rationality of natural law" that divided the land were not the first time these people listened to it. They took few notes, but nodded but said they were more.

Shi raised his hand and said to everyone: "The truth is not only for yourself, but also for the people of the world. For the people, they must be happy with the land they have allocated, but they must also make it clear that it is natural for them to obtain the land."

"This is the difference from Sisaka."

"Si Shang, we must not only reason, but also allow the people to obtain land, so that our strength can be strong."

"Here, we may soon withdraw, and the people's land will be taken back by the nobles, so we must let the people know that it is unreasonable for aristocrats to have vast fiefs without farming and not being able to own land for granted."

He pointed at everyone and concluded: "The key to the matter of Si is to divide, and the division is reasonable and fair. The key to the matter of Qi is to reason. This must be clarified."

“In other words, it doesn’t matter here.”

"The important thing is to build momentum, be reasonable, and let the people know why they need to divide."

"You can take things on Si slowly, be gentle, fair and just, and even be reasonable before redeeming, so that money can be concentrated in the workshop and handicrafts."
Chapter completed!