However, the cheapness of the grain is beneficial to industry and commerce, and the costs of various handicraft products have been pushed to the bottom line. The people who fled have caused a surge in the urban population. Peiyi, which was originally a small population, now has a population of nearly 150,000, which is one of the top big cities.

The profits, commercial taxes and consumption taxes of the Mohist official workshops are the top three taxes in Sishang area, and the fourth place is the turn of land taxes.

The semi-forced promotion, which used the remnants of the public land system in the old era, also made the farmers in Si Shang live in a new existence: both powerful, organized and collectively managed.

The technological monopoly and excess profits of industry and commerce make the Mohist school not need to make a fuss about land tax, because the Mohist school is not a latecomer, but a first-mover, and the technology, organization, and industry and commerce are at the forefront of Jiuzhou, and there is no need to rely on agricultural tax to make the original accumulation of industry and commerce catch up.

In the original accumulation, there must be farmers who endure hardships. The Mo family just passed this hardship on the farmers of the Jiuzhou vassal states and bronze states in the South China Sea and other regions.

Si Shang was short of people, so the price of raw materials was raised, making it profitable to plant large-scale land, seducing the small nobles of Song who had already experienced a coup to enclose land, and driving the farmers to let them escape to Si Shang.

The raw materials on Si Shang were higher and the employment cost increased, so the import of food was encouraged, forcing the local labor to be cheap, while the fiefs of the Song, Yue, Chu and other places were transferred to the more difficult life of farmers in the fiefdoms.

Si Shang needed labor, so the "long-term" trade done by the merchants and chambers of commerce in the South China Sea filled the development of Huaibei and northern Jiangsu.

Si Shang needed a market, so the war was launched in aligned manner and forced land reform, so that farmers had enough consumption capacity to make the goods available to sell.

Si Shang needed gold, so he acquiesced the four hundred people to conquer a country in the South China Sea and packed all the gold in the palace.

Si Shang needed the cultural identity of Jiuzhou, so after the war started in the South China Sea under the name of "slaves are harming the world", the first thing was to shoot all the nobles, witches, priests and other cultural classes in the local state, to fight against local culture through class struggle, use the local bottom to fight the local upper class, and share the land to make the city a base for the Mohist family in the South China Sea area.

Si Shang needed to control trade profits, so he seduced the nobles of Yue to use cheap labor from serfs and fiefs to produce sugar, sea alkali, rice, and tea, and use pricing power and excess profit to acquire and sell.

Si Shang needed foreign trade profits, so he colluded with the industrial and commercial workers in Handan, Zhao, to watch the civil war between Gongzi Zhang and Gongzi, bet on investment, and seized the franchise on the tea iron trade in the grassland area.

Si Shang needed to reduce the pressure on the direction of Wei; continued to expand the market for products such as Lin and silk, so he helped Qin to establish iron smelting workshops, transport arms, block Nanzheng, lure Qin to the west, and carry out trade. Anyway, Qin could be profitable as a second dealer on the Silk Road. Every time the Silk Road made a profit, the Si Shang Shang's Silk Workshop could make a profit; use the rise of Qin to reduce the pressure on the direction of Wei, and every time Qin added a soldier in the direction of Luoshui, Si Shang could reduce the number of soldiers deployed in the direction of Taoyi.

Si Shang not only sucks the blood of Jiuzhou to support the army, but also relies on the support of outside Jiuzhou to support the army.

On the premise that industry and commerce are not developed enough and the emerging bourgeoisie is not strong enough, relying on farmers to carry out bourgeois revolution in the vanguard model. This is the only feasible leapfrog development method at this time: if industry and commerce are developed enough and the bourgeoisie is strong enough, they will seize power by themselves, and where will they get the Mohist turn?

Now, Si Shang has taken shape. For the overall interest group in Si Shang, there is no better way to benefit the world except for unification: the demand for labor, market, land, and raw materials all prompted the unification of Jiuzhou...

Every time a noble prince is killed, the market for at least a thousand people is expanded, and a thousand more cotton can be sold, and hundreds of more people can be liberated. The so-called benefit to the world has reached this level and has already developed inertia.

In a country as big as Chu, only one-seventh of the cotton cloth sold in Si Shang every year has made the industrialists and businessmen in Si Shang very dissatisfied: for Daoyi, killing the nobles is to eliminate the worms; for interests, killing the nobles is to divide the land, so that farmers can consume surplus grain, that is the market.

When morality is at the commanding heights but is bound to interests, war is inevitable. There are no nobles in the Si Shang, but there is a more terrifying driving force than the nobles in the military: the emerging bourgeoisie.

The so-called benefit to the world means transforming the world according to the will of capital. This will was summarized by the Mohist school as a heavenly will and implemented as a guided and implemented as the current program. This is benefiting the world.

The spokesperson of capital will, the power of the emerging bourgeoisie was too weak. A group of wastes could not defeat the feudal royal power, so they needed a vanguard who "did not die for the benefit of the world" to call on farmers, slaves, craftsmen, and emerging citizens to help with the call of righteousness and interests.

Capital requires land not to belong to the nobles of blood, so the existence of the nobles of blood is wrong; capital requires unit productivity to increase to expand the Jiuzhou market, so it is right to eliminate the nobles and carry out land reform; capital requires the price of grain on Si Shang, so the law-making conference prohibits grain imports and the law-making law prohibition law was rejected...

Law is the embodiment of the will of the ruling class. The veto of the Act prohibiting food imports means that the interests represented by the ruling class in Si are no longer peasants.

Si Shang walked out of the vicious circle of small peasant reincarnation, rejecting the soil for the existence of feudal patriarchal law, benevolence and righteousness in the world, and never returning along a broad road where it would explode without expansion.

Compared with the original Mohist school twenty years ago, it was already unsatisfied by the appropriate revisionism: on the issue of Tao, he called brothers and brothers of the Chu State Taoist school, and claimed that the will of heaven is the way of heaven. Heaven and earth transform themselves, and Tao was produced at the moment when the universe was generated. After Tao was born, the Tao promoted the natural evolution of heaven and earth into what it is now.

The way of heaven and earth is the mechanics of the universe, and it is a kind of Mohist aspiration.

The universe is generated in contradictions and movements like "Taiyishengshui", but because "Tao" is the existence of "Tianzhi" and "Mechanics Law", the universe naturally evolved into what it is now.

The natural evolution of human society is also the way of heaven. Without interference, it will evolve into the "land of paradise". However, the Mohist school has summarized the rules and pushed hard. If you Taoist school seeks to transform yourself, it will deny the subjective initiative of human beings. Natural evolution is of course correct. Otherwise, how can the legitimacy of the "land of paradise" of Mohist school be explained? Although you seek to transform yourself, we seek to realize the Tao and realize the will of heaven and artificially accelerate the evolution, but you can still sit down and talk to friends together.

It’s too slow to transform yourself, I don’t think it’s better to transform yourself. Let’s study the way of heaven and humanity together, and be in one step.

On the issue of law, the Mohist "the unity of the king and subjects" was brought to the extreme.

Shi advocated, "The king is a man, not a man. For example, if a man is called Ergou and he is the emperor, then he is still a Ergou when he is not the emperor. The emperor has two attributes, one is a man and the other is the law of the common agreement between the subjects. However, the law itself has no hands and feet and cannot implement the will of the common agreement between the subjects, so a king is needed."

"And the attribute of the king's subjects who agree with each other may not be a person, but only an entity that can execute will. Even if a dog has wisdom and will be the king, then he can be the king; if a machine made by a Mohist school can execute the will of the law, then the machine can also be the king."

"So, the first attribute of the king is the method of universal agreement, and the second attribute is the person. The king can be a person, an organization, a school, and all departments of a country, rather than a person."

It is extremely anti-noble, so in order to prevent the constitutional monarchy of "the monarch and subjects' agreement", he directly turned the monarch into a state machine. This not only required "selecting wise men as the emperor", but directly evolved to "if the dog can implement the will of the law, the dog can be the emperor."

He also used this concept to vigorously advocate his understanding of "what the superior is, everything is, everything is wrong, everything is wrong. If the superior has mistakes, he will advise him; if the subordinate has goodness, he will recommend him."

Using a similar concept, it means that it is not a specific person, but a manifestation of the will of all Mohists. It is an executive body, that is, the Executive Committee of the Mohist Central Committee. The main reason is that the will itself has no hands and feet and cannot move on its own, so people must be selected to execute the will.

Similarly, the Mohist Party is the Executive Committee of the Central Committee of the Mohist Party; the Si Shang is the Congress of the People's Law; the world's Supreme Party is the Congress of the World's Republic of China.

Then the "meaning of the world" means that Jiuzhou is a unified whole. What is right, what is wrong, what is allowed, and what is not allowed requires "synonyms of the upper and lower parts", expressing will from the lower part, and the state machine of the upper entity executes will.

The meaning of "If you still have the same as the best and not the same as the sky, the natural disaster will not stop." It also means "The will of heaven is known. Although you farmers want the price of grain to increase and prohibit the import of external food, your righteousness is not in line with the will of heaven, which is harmful. The reason is... Therefore, you cannot directly obey the majority according to the will of everyone. In that way, the world will be in chaos. Policy must be formulated on the basis of conforming to the will of the "Heavenly Being". For example, if everyone agrees that there is no government, no laws, and rob each other, it is a law that cannot be passed. Therefore, the will expressed by the collective must be based on the "Heavenly Being" and on the basis of conforming to the will of heaven."

"So, how do you know whether the policy is in line with Tianzhi? This depends on what Zi Mozi said: has the total wealth of society increased? Have the majority of people benefited? Has the population increased?"

"How do you know whether it is in line with the three tables before the policy is formulated? This also requires the art of knowledge and inference, while the art of knowledge requires specialized talents to master and infer, that is, the Central Executive Committee of the Mohist school, thereby mastering the ultimate veto power of legislation."

This is the entire Si Shang ruling system, a complete modern state machine. In terms of mobilization, organization and execution, it can drive the surrounding feudal nobles to shit out the state.

After a whole set of logic, the Mohist school, which was corrected, became what it is now, incompatible with the times, but full of vitality.

It is said that the people regulate the law, but it also controls the direction of the policy; it is said that it is synonymous but does not restrict too much, which makes the dances that are popular among the people liked by the people; it is said that it is self-transformed, but it leads the customs of couplets, firecrackers, dining tables, chopsticks, etc.; it is said that it is conservative, men and women walk hand in hand, encourages free love, encourages early marriage and early childbirth; it is said that it is free, but it is illegal for prostitutes, begging for the law, and compulsory military service...

Synonym, equality, and love.

The Mohist school has been following these three principles since it was in charge of the Xuanyi Ministry until now, which has led to this bizarre and brilliant Si Shang, which opened up the enlightenment movement with the characteristics of various Xia characteristics - freedom, equality, and fraternity. The premise for the success of the enlightenment movement is that the industry and businessmen have enough power to destroy the feudal aristocrats on their own, and use broad freedom to encourage broad industrial and commercial people to resist the old system - synonyms, equality, and love is that the industry and businessmen do not have enough power and cannot rely on broad freedom to promote broad resistance, and have to organize the vanguard to seize power in synonyms.

Therefore, the Mohist school and the Yang Zhu School are not in opposition. The Yang Zhu School’s style is absolutely useful when industry and commerce are extremely developed and the bourgeoisie and the citizen class are strong enough. But now it is to seek death. None of the scumbags will be left to be beaten by feudal aristocrats, and the doctrine will be destroyed.

Therefore, the Mohism and Confucianism do not deal with it. After the Confucianism reform, after the magic reform, they can only follow the path of feudal benevolence, righteousness and patriarchal law. With virtue as the highest criterion, they are destined to not be able to withstand the most tragic primitive accumulation, which is too unbenevolent and righteous. If they do not change the magic, they are really behind the times. Self-restraint and rebuilding rituals are completely contrary to the righteousness of the Mohism, which is profitable.

Therefore, the Mohist and the farmers did not deal with each other. The standard fantasy and full labor exchanged for full commodities, replaced the price with the value of labor, reached an exchange without profit, guaranteed the interests of farmers, and made it small-scale peasants. It could only be integrated into the feudal benevolence and patriarchal law, and used as a knife to emphasize agriculture and suppress commerce.

Therefore, the Mohist and Guanzi School did not deal with each other. The standard commercial bourgeoisie means of the Guanzi School treat the entire country as the largest financial speculator in the country, manipulating prices, relying on various price controls to enrich the treasury, and various gold and round bond methods, and usury means to enrich the country. The industrial bourgeoisie is not as good as it is to be undeveloped. Especially when it is so close to Si Shang, the handicraft industry is developed, and Qi follows the Guanzi School, and the handicraft industry is far surpassed by Si Shang, and it is so close to Si Shang, and it will soon become a comprador regime.

Therefore, the Mohist and the famous scholars did not deal with each other. Deng Xi, the ancestor of the famous scholars, relied on his mouth, as the largest lawyer in Zheng State, but he turned around the laws of Zheng State. A large group of lawyers and orator-in-chief masters the world, and the Mohist felt that this was not a good thing.

Therefore, the Mohist and the military strategists are not in opposition. The military strategists have a way of fighting, but what should I do after the war? What should I do after the unification? The military strategists avoid talking about it.

Therefore, the Mohist and Chu Taoist countries did not deal with each other. All things transformed themselves, and the laws of nature. If everything was waiting for everything to transform itself, the so-called paradise of Mohist schools would definitely be achieved one day in the future. But what day? What do you know. Can the summers be waiting thousands of years later? Can the people afford it?

Therefore, the Mohist and Zheng State Taoists did not deal with each other. Tao follows nature, and small countries and few people. The emergence of the state machine is the root of all chaos, so we must return to the natural state of Tao follows nature, national autonomy, and everyone has the right to enforce the law of natural law, which is too vain.

...The Hundred Schools of Disputes, except for the Legalists who have not yet fully formed a system, the Mohist school can be said to be invincible to deal with anyone.

But when it comes to it, it is against everyone, absorbing the essence of a hundred schools of thought and turning it into one's own use.

Taoism is very good. The self-transformation of all things proves that the Mohist theory of the Nine-Level Pagoda of the Mohist School is reasonable and in line with the way of heaven. Mr. Tao, and the self-transformation of the universe is completely a replica of the "mechanical cosmic view" packaged into a heavenly aspiration. For the Tao of social development, is it that inaction and self-transformation waiting for spontaneous evolution to the budding state of capitalism? Or after mastering the theory of interest analysis, vigorously push it and force it in? That is not irreconcilable. Sit down and chat and make progress with each other.

Yang Zhu's selfishness is very good, but we need to distinguish the boundaries of both body and body. Logically speaking, everyone's maximization of selfishness is both love, not that both love is not selfish; benefiting the world is about selfishness, because individuals cannot exist alone in society. This can be sat down and talked about reasoning.

The military strategist is defeated and established with strength, so the world is submissive, which is very good. Therefore, the basis of the synonym of the Mohist school is that tens of thousands of righteous soldiers must be defeated and established with strength, so the world is submissive. The truth is only after the victory.

The farmer's market Jia Bu Erqi is very good. It can inspire thoughts about where "profit" comes from. A fantasy bright future is the original force that inspires science.

The Guanzi School's currency theory, price theory, price theory, tax regulation and macro-control, consumption promotion and investment, etc. are very good. It can be used to enrich economics, so that it can be integrated with the Mohist theory of national wealth on the basis of price, currency, and consumption, and develop a combined economic foundation.

The sophistry of famous masters is very good, it integrates with the Mohist debate technique to prove the meaning of law and develop logic.

As for Confucianism... Confucianism and Mohism have fought for this, it is not that Confucianism has nothing worth learning, but that Confucianism is a mortal enemy. The Mohism's special organizational structure makes it impossible for Giant to sit down and have a good talk with Confucianism, and it is even more impossible for Giant to come forward to learn. People below cannot manage it, but if Giant learns, then this Giant doesn't need to be a Giant anymore.

The situation of "Kong", "Mo Di", "beast", "fatherless", and the ruling foundation of the Mohist school and the class interests represented by the representatives made it impossible to sit down and have a good talk.

The Mohist school could only learn from Zi Mozi, "because he was called Confucius," and opposed the Confucian theory of governing the country. However, they respected Confucius personally. In addition to not obeying the principled future construction of a world, they still had to respect him in terms of being a human being and self-cultivation.

Against this background, this big debate that Baijiajia was invited or took the initiative to come to Si Shang is actually a kind of "synonym" and a kind of fusion.

The Mohist family is forcing the other hundred schools to take sides.

Either you split yourself and create some secondary school schools that are similar to the theory of the Mohist school and move into Si Shang, and the other factions will not interact with the Mohist school anymore; or you will sit down together, and the world is the world of the world, Confucianism cannot represent the Xia, and the Mohist school cannot represent the Chinese. The hundreds of schools of thought come from Xia, and everyone seeks common ground while reserving differences, work together to engage in political consultation for the best world, and welcome you to come to Si Shang to become an official.

The big debate is also for the purpose of unification.
Chapter completed!