Some factions do not like the Mohist hospitality in a super standard, but naturally some factions hope that the Mohist hospitality in a super standard.

For example, the branch that the Zisi Confucian scholars split was not entirely the doctrine of the Zisi faction. After the Mohist school announced that it would withdraw troops from Qi and allocate the people of Qi to land, this faction immediately issued a statement.

"If you take it and the people are happy, then take it. In ancient times, there were those who practiced it, King Wu. He used the country of ten thousand chariots to attack the country of ten thousand chariots, and ate the pot of slurry to welcome the king's army. How could there be other people? It is to avoid water and fire. It is like water getting deeper and hotter, and it is just luck."

When some people criticized the Mohist for being too wary, they took the initiative to say, "The Book of Changes says: 'The heaven brings people to the people, to be kings, to be teachers. They only say that they help God and favor them in all directions. They are guilty but not guilty, but I am here. How dare the world have ambitions?' One person is in the world, and King Wu is ashamed of it. This is King Wu's bet on war. King Wu is also angry and to rest assured the people of the world. Now the Mohist family is also angry and to rest assured the people of Qi, and the people of the world are afraid that the Mohist family is not wary."

This was considered to directly choose to take sides. When it comes to attacking Qi, the people of Qi were very happy. There was a person who did this in ancient times, that was King Wu of Zhou. The Mo family army attacked the equally powerful Qi. The people ate pots of juice to welcome the king's army. This was the rule of civil and military!

He also said that the Shangshu said that the Emperor of Heaven gave birth to all peoples, and that the people would live better. God loved the people. King Wu of Zhou became angry because of human disasters. Now the Mo family is also angry and has stabilized the people of Qi. The people are afraid that the Mo family will not be so warlike in the future!

This school of Confucian scholars went directly to the outcome theory. Someone asked them what kind of benevolence is? They replied, "If you encounter an enemy attack, you will be digging a pond and building a city. If you guard it with the people, you will be able to die and the people will not leave. This can be called benevolent government." In other words, when encountering war, a place where people dig a moat and build a good city wall, the people will die without retreating, and will fight to the end. Then it can be said that this place has implemented benevolent government, otherwise why would the people die?

Their sect directly solved the rationality of Confucian scholars about King Wu's seizure of the world: if King Wu is not kind, he will not be able to seize the world. The result of his seizure of the world proves his benevolence.

The logic is: the existence of destiny in heaven, and whoever wins the world will prove who is kind, and who is the destiny of heaven will be born.

After the Confucian scholars of this sect made these statements, they hoped that the Mohist school could receive them beyond the standard to determine their orthodox status among the sects, or stand with the Mohist school through non-party cooperation.

However, the Mohist school refused, because the Mohist morality has begun to rush towards the direction of "historical necessity" and "historical occasions". In addition, the Mohist school claims to have "nature ambition", so the legitimacy of seizing power is mainly toward the Taoist "Tao follows nature", so there is no need for Confucian benevolence and destiny to be supported as rational support for seizing power.

The first ally chosen by the Mohist school is Taoism. With its own cultural system, the Mohist school does not need Confucian scholars to grasp the divine power. Moreover, based on the historical experience of previous lives, it has always been very alert to these Confucian scholars, so it only has some cooperation on the surface and rejects their request for over-standard reception.

Benevolence and virtue are both legal and moral.

The Mohist law is essentially about nature.

Tao follows nature, and nature gives the sacredness of the law. After distorting the explanation, natural law is the best legal principle for the power-seizing revolution.

For the morality of law, who will be the leader, who will compile the Hadith, who will write the Ten Precepts? Which class of morality is beneficial to?

Let’s talk about a school that emphasizes “favoring the pros and cons, seeking the big and giving up the small”, which is really natural incompatible with moral law.

Morality is only right or wrong, no big or small mistakes. The person who calls the loudest is the most moral. Whether the sister-in-law is rescued or not, you have to ask the husband first whether he is polite. This question is so polite that the Mohist family is asked so much that he can't pee in a pot on both sides.

Therefore, this time, Taoist specifications for the reception of hundreds of schools are very high, while Confucian reception specifications are very low.

This time, the Hundred Schools debate was mainly to solve the problem of "Modao Alliance", and to determine the way of heaven, will, eternal movement, eternal contradictions, and eternal mechanical criterion of the universe in terms of worldview and cosmic view, so as to completely suppress the other factions and make it the mainstream way in the world.

Although there are some factions of Taoism that I can manage myself and others do whatever they want, in terms of worldview and cosmic view, the Mohism and Taoism after the correction are only one step away from the integration. I don’t ask you to benefit the world together, but you can work together to determine the universe and worldview that both of us recognize.

Tao gives birth to one, one is the rules. The rules formed at that moment of the universe is unshakable and objective laws that are not transferred by human will.

The second and second of a lifetime are contradictions, the difference between inertial movement and stillness, the force and the inability to bear force, void and matter, light and shadow, matter and energy, etc. Of course, if you Taoist are willing to call it Yin and Yang, it will not be impossible.

Two gives birth to three, and three gives birth to all things. Under the objective laws of the universe, various contradictions, energy, matter, and movements create all things in the world.

Tao can be known and can be borrowed by others to benefit oneself. This is what the Mohist school calls heavenly aspirations.

Including the Tao of physics, the Tao of chemistry, the Tao of mathematics, the Tao of geography... In addition to all this, there is also the Tao of human society, which can be understood rationally and used according to human will.

It’s just that you, Chu Taoist, talk about the transformation of all things, and believe that the same is true for the human world. If you don’t care about anything, you can transform into a society that conforms to the human world in tens of millions of years. This denies the subjective initiative of people. People can transform the objective world based on their own needs and rationally infer the truth of society.

Taoism in Chen, Cai, Zheng and Song said that small countries and few people are retreating to the natural state, which does not consider human needs. It also denies that human beings are also part of nature and separates people from nature, thus believing that human development is not the way of nature, and that they must return to the perfect natural state, and be a "pure natural person" living in cities, and still "return to nature."

The Mohist school felt that since we can use rationality to explore the Tao of the human world, what are you waiting for? Then why do you still react and retreat to the natural state? Organize the vanguard team and run harder to get closer... When Tao follows nature and returns to the essence of human beings, isn't it over?

"Return to simplicity and return to the essence of human beings" and "liberate human nature and return to human nature" are nothing more than one of the styles of bamboo slips with refined words, and the other is the style of vernacular after the appearance of paper.

Taoism says that things will turn back when extremes.

The Mohist school thinks that this is the reason.

Since Taoism requires "returning to nature" and returning to the essence of human beings in a natural state, we should first reach the peak of human alienation, so that we can continue to "returning to nature" and have the opportunity to "return to nature" in the distant future.

Things will turn back when extremes are the same. Only by reaching the peak of human alienation can we return to nature in the next step and achieve the "true self".

Tao... is an invisible hand. It is not only used for economy, but also borrows the laws of all things.

Now Zhuxia is in a great change that has not been seen in a thousand years, and everyone is ups and downs in this era. What this big debate needs to solve is the synonym of the Hundred Schools: Should we understand objective laws and use them? Or should we guide the world with human-determined, variable, and obviously class-oriented morality?

What is variable? What is unchanging? What is eternal?

This is also the debate between Mohist and Confucianism on "how virtue is virtue". Is morality eternal? Or are objective laws eternal? Is morality class-oriented? Or is morality universal for the whole nation? Are etiquette and law the virtue that civilians should abide by?

If this problem is not solved, it will be impossible for the Mohist and Confucians to shake hands and make peace, so the Mohist tends to use the Taoist "eternity of Tao" to solve the problem. Anyway, the Taoist and Mohist schools are both anti-Confucians, and both sides are natural allies to some extent.

Only eternal things can guide the development of society. The laws of mechanics will not change, the principles of chemistry will not change, but morality will change with the times and classes.

If morality remains unchanged, which means that the ruling class remains unchanged, then this society is a cycle of death.

If you want to have virtue, you will lose virtue first.

If you want to be in great order, you will first be in chaos.

After losing virtue, all the gaps can be made.

Is it waiting for the "all things to transform themselves and virtue to be formed" under the conditions of new production relations and productivity; or "rational knowledge to judge what is in line with the virtue of the new era", that is the future dispute over the Tao of the Tao.

Now it is the Modao Alliance to fight against the Confucian sages' etiquette and law.

The Mohist school said, "I have the will of heaven as if I have the rules of a craftsman." The Taoist school said, "It is like the way of the world, just like the rivers and valleys in the rivers and seas."

There are two kinds of things like Tianzhi.

The heavenly aspirations in the debate about the Mo are mathematics, optics, geometry, static mechanics, debate, logic, etc. This is considered the heavenly aspirations of science, the "Tao" of science, and the eternal and unchanging Tao that treats all things as straw dogs.

The ambition of entering the world can be considered as social science.

The Mohist school was worldly, so in the society, Mozi said that whether a matter is in line with the heavenly ambition depends on the three points of "making people rich, making people safe, and increasing people", which are adapted to "increase the sum of social wealth, fairness, and increasing population". This is the general outline, under the general outline, you can use speculative logic and rationality to reason.

Use heavenly aspirations to help people and use people's subjective initiative to use the eternal Tao to realize people's self-needs and desires.

These three tables were left for purpose.

Logical reasoning is left as a method.

This is enough to prepare for future changes. The method is fixed, determined, and a method to study the truth. Then the "truth" can only be a phased "truth" and can be changed. Because the way of heaven is eternal and unchanging, so if the conclusions obtained do not match the observation results, there is only one possibility: it is wrong, because the way of heaven remains unchanged.

This is like Mo Zi said, "force is the reason why objects are thrust into shape", which means that force is the reason for objects' movement, but after several experiments, this sentence has not changed, but the meaning of explanation becomes "force is the reason why objects change their movement or static state, and the rules between heaven and earth are that objects tend to maintain their original state."

This experiment was done before Mozi's death, and the results were crucial to the Mohist school.

Very important, so important that it is to turn the world upside down.

What is important is not the conclusion that Mozi admits that force is not the reason why object movement is.

What is important is that Mozi recognized the method summarized by Suitable and the method of combining experiment first and rational inference.

The importance of this change means that the legal rationality of the "method" itself is greater than the "conclusion".
Chapter completed!