Chapter 346
Tian Yuan Forced and Cornered
Chapter 346
In the evening, it was still raining.
The anger during lunch had dissipated, and Grandson Gao gradually calmed down, but he became more and more determined that his thinking was correct.
Mohism also talks about benevolence and righteousness, but the benevolence and righteousness of Mohism are completely different from the benevolence and righteousness of Confucian scholars.
Mozi opposes the wishes of good people, the unreasonable compassion, the benevolence of Confucianism, and the righteousness defined by Confucianism. Even "filial piety" is utilitarianly understood as "beneficial to relatives."
In fact, before Shi Shi joined Mohism, Mozi began to prepare for the funeral, began to sort out his own theories, and hoped to form a system.
It's just that this was done later, and the internal logic was too difficult for many disciples to understand.
Grandson Gao was in a trance when Shi stepped in. After seeing the ceremony, he first apologized for the harsh words he said during lunch. Grandson Gao smiled slightly, knowing that Shi was definitely not here to apologize.
At this moment, Grandson Gao had calmed down, and there were only two of them, so he said the question he had been thinking in the afternoon in a straightforward manner.
When talking about benevolence and righteousness, Shi was silent for a moment and asked, "The giant once said, what is benevolence and what is righteousness. Do you remember?"
Grandson Gao nodded and said, "The benevolent is the one who loves the body."
Shi asked again: "What is body?"
Following Shi's words, Gao Sunzi explained some principles taught by Mozi.
The Mohists have a theory of universal love.
The opposite of Jianzi is this font, the individual font.
Zimozi said: body, divided into concurrent.Body: If it is one of the two, it is also the end of the ruler.
That is to say, the individual comes from the collective, which is not a relationship of opposition, but a relationship of inclusion.
The body is like the one in two, like a point on a line segment.
The ruler is a line segment, and the end is a point. Mozi believes that a line segment is composed of countless points, and the world is also composed of countless individuals.
Therefore, love for individuals is benevolence, but the follow-up of this kind of love is to pave the way for the logic of "universal love".
Gao Sunzi said again: "Zi Mozi also said: Ren: Those who love themselves are not for using themselves. It is not like loving horses. If you know how to love yourself. Loving yourself is not for using yourself, and loving others is not for using others. As for love Horses are horses, so loving people is not the same as loving horses. Loving others is like loving yourself, and you are in love.”
It means that people love themselves not for the purpose of using themselves.
This is different from loving horses, which is for using horses. This is Mozi's view of the love of human nature, and it is also a view against the alienation of people.
From this conclusion, it can be deduced that man is the "substance" of the world, and the world is the "combination" of man. From this, it can be proved that people love themselves and love others as they love themselves, so what they love is the collection of "people in the world".I am among the people in the world, and I am not inhuman, so loving the people in the world certainly includes loving myself.
This sentence is using Mozi's words to prove that it is "not benevolent".
Gao Sunzi asked: "Loving the body is benevolence, from the body to both. Do you love people? You don't love people. If you do that, don't you regard people as what you call 'labor force'?"
"What's the difference between this and people loving horses? You love those people because you love the labor they can enter the workshop to work in. You don't love people, but those labors, so you are not benevolent."
Shi Shi smiled wryly in his heart, and said in his heart that the giant is really a genius, and he was thinking about the alienation of people 2000 years ago.This capital loves, isn't it just like "love horses"?Where is a lover? What I love is the work that horses can pull carts and plow the land.
Seeing that Grandson Gao had refuted himself with Mozi's ideas, he shook his head and said, "The essence of Mohism is not benevolence, but mutual love and mutual benefit, so as to benefit the world."
Gao Sunzi retorted: "Benevolence is also love. Without love, how can we talk about benefiting the world?"
Shi calmly replied: "The giant said: things are very long and very short, there is no longer so, no shorter so, what is right and not right, nothing more so."
"That is to say, an object, whether it is very long or short, whether it is very long or not very short, is the result of comparison. The same is true for benevolence and love."
"For a person, loving the body is benevolence. You can't say that a person has no benevolence or love at all. Even Shang Zhou, doesn't he love himself? Doesn't he love the people around him?"
"You can only say that he is not so benevolent compared to King Wen and King Wu."
"Juzi said that if a person doesn't know how to love himself, then he doesn't even have the purest love, so he doesn't know how to love others, and he doesn't even know what love is. This is the function of benevolence, which is just the foundation."
"It's like a seed. It's benevolence, it's love, it's the kind of love that people love for themselves in their hearts. You want to reap, that's the world of mutual love and mutual benefit envisioned by the Mohists. But besides the seeds, you also have You need soil, sunlight, water and fertilizer to harvest.”
"This foundation is very important, but it is only the foundation, because everyone is benevolent. Can you find a person who doesn't love yourself? Just expand, you love others as much as you love yourself, how much love? Love more, It's just a little 'Jin' that is less than love."
"Juzi has never said that in order to rule the world, a sage with absolute benevolence is needed. The meaning of benevolence in Mohism is only the basis of universal love, not universal love itself. Only when there is love, can there be universal love. Juzi I believe that there is pure love in the world, so it can be argued that universal love in the world can exist.”
"If there is no love in the world, universal love is just a joke. But the great benefit of the world cannot only rely on love, but also righteousness and benefit."
"The giant also said what righteousness is, right?"
Gao Sunzi reacted for a moment, then nodded and said: "Zi Mozi said that righteousness is beneficial. He also said that the ambition is to take the world as a fragrance, and if you can benefit it, you don't need to use it."
From this point of view, Gao Sunzi must admit that Shi is a righteous man in the context of Mohism.
To take benefit of the world as one's duty, and to be able to benefit the world is true righteousness.This is the key point of Mohism's distinction between great righteousness and small righteousness, and it is also what Mozi has been advising his disciples.
Everything in Peixian County is only based on Peixian County, and appropriate actions will undoubtedly benefit everyone.If the policy of Pei County can be extended to the whole world, then this meaning can be afforded.
The benevolence and righteousness of Mohism are completely different from the benevolence and righteousness of Confucianism.Benevolence is an extension of self-love, and righteousness is a dream that benefits the world.
Seeing that Gao Sunzi interpreted righteousness, he asked again: "Then what you said to Juzi about 'benevolence': benevolence and love; For the inside and outside, love and benefit are not the same. For the outside and the inside, it is benevolence and the inside, and the outside is righteous, and love and benefit are exaggerated. If the left eye goes out and the right eye goes in'. How do you look at it?"
These remarks involve a major follow-up of the Confucian-Mohist debate, which is the debate about benevolence and righteousness that Mencius told Zi.
Of course, it is also an important reason why Gaozi was considered by Mozi that "Gaozi is benevolent and righteous, just like standing on tiptoes to increase the body size, and lying down to increase the area, it cannot last long".
Gaozi's view of benevolence and righteousness is not exactly Mozi's view of benevolence and righteousness.As for whether Meng Ke won the debate with him, or whether he thought he had won when he wrote the article, that's hard to say.
Because Mozi clearly pointed out: benevolence, benevolence is love, and righteousness is the idea of wanting to benefit others.Benevolence and righteousness are what I think in my heart.They are all internal, and cannot be the same as internal and external.
Getting love and gaining benefits are all real, material, palpable, and intuitively measurable.Obtaining love and benefit is not relative to each other.
If it is benevolence, it is said to be inside, if it is righteousness, it is said to be outside. To confuse love with the love you get, without distinguishing between inside and outside, is madness.For example, it is as absurd to say that the air goes out through the left nostril and the air goes in through the right nostril.
Mozi himself opposed the rhetoric of "benevolence within righteousness outside", but Gao Zi used the rhetoric of "benevolence within righteousness outside" to attack Mencius. Gao Zi did not fully understand Mozi's scriptures.
The person who said "sex, food and sex" is far less than a suitable position in the Mohism at this time.
Because what Mozi heard all day long was that disciples often made small reports or directly criticized in gatherings, saying, "Gaozi is a man who speaks benevolently but behaves very badly. Please expel him..."
Therefore, it is extremely disturbing for Gao Sunzi to say that he is "inhumane", and he tries his best to persuade Gao Sunzi.
If you want to be persuaded, you must use Mozi's definition, otherwise, it will be a debate between Mohism and other schools, and the consequences will be very serious.
Using Mozi's theory, that's called internal discussion.
Using external principles is called betraying the righteousness of the Mohist school and attacking the Mohist school with the knowledge of other schools.
Others could say that, but it would be ridiculous if he, the alternate Shichigokai, said that.
In fact, Shi really understands Mozi's thinking, because "benevolence" is a good word, and the Mohist school has already suffered the infamy of "no king, no father, pigs and dogs are not as good as animals", so it is impossible to say that he is "not benevolent".
Mozi played a trick, changing the meaning of the word "benevolence", which is considered good by the world, into pure love.
From the beginning to the end, Mozi has been saying that "benevolence is love, and it is the kind of love that loves oneself, so everyone has benevolence, but the degree of benevolence is different."
Mozi replaced benevolence with self-love, which also destroyed the meaning of Confucianism's judgment of benevolence.
Because Confucian benevolence is more like a standard, take this standard to measure, and then evaluate that this person is benevolent and this person is not benevolent...
When Mozi changed it like this, the meaning changed completely.
In the Mohist context, you cannot say whether this person is benevolent or not, you can only say whether this person is more benevolent or less benevolent than others.
Ren has changed from a magical and vague standard to something that can only be meaningful by comparison in the Mohist context.
Once benevolence becomes something like height or shortness, it falls into the logical trap of Mozi's "things are very long and short, nothing long is so, nothing short is so, what is right and what is not right is nothing more so" .
Given a single stick, would you say it is tall or short?
Obviously, there is no meaning if there is no comparison of height and height.
In other words, the "benevolence" defined by Mohists is love, and the meaning of existence is only for the possibility of logical dialectical "universal love".
Concurrent love, there are two prerequisites.
love, exist.
The people in the world are not endless, but there are numbers.
As long as these two conditions are met, logically, mutual love is possible.
So Mozi gave the verification process.
"Benevolence, self-love, and body."
"If there is no south, if there is finiteness, it can be exhausted, and if it is infinite, it can't be exhausted. If there is finiteness and infinity, it can be exhausted, and if it can't be exhausted, it can't be exhausted. , It is inexhaustible and unwisdom, but it must be loved by people. If people are not rich, they will be poor first, then people will be poor, and there will be no difficulty when they are endless. If they are infinite, they will be endless. Disaster".
Everyone thinks good benevolence, Mozi did not directly oppose benevolence, but replaced the concept of benevolence with "love yourself, love the individual", which is no longer a conclusion, but an initial hypothesis similar to geometry, in order to prove the subsequent View.
The people in the world are not infinite.Why is it said that man has no end?Have you, Mo Di, counted how many people there are in the world?
Mozi said, I didn't count because I just pointed to the south. Do you think the land in the south is exhausted?
Assuming that the land space is limited, then people do not fill the limited space, and the witnesses are limited and can be counted.
Assuming that people fill up a limited space, since the space is limited, people can be counted even if they are filled.
Assuming that space is infinite, if people cannot fill it, it proves that people are not infinite, and they can still be counted, because infinite people can fill infinite space.
Assuming it is filled, it proves that the infinite space is untenable, the infinite space cannot be filled, and what is filled must not be infinite, so the people in the limited space are still limited.
One can know that love exists in everyone.
By two witnesses is limited.
Therefore, it is completely feasible and self-consistent to love all limited people, that is, to love universally.
Because Mozi does not recognize the benevolence of Confucianism, but benevolence is a good word, and he cannot directly oppose benevolence, so he secretly changed the concept and gave benevolence his own definition...a definition that is completely different from the mainstream values of society. This makes it difficult for many Mohists to understand.
It’s like, everyone in the world says it’s a chicken, and Mozi hates chickens, but everyone in the world likes them, so Mozi pointed to a duck next to him and said it’s a chicken.Then during the lecture, he said: "I like chickens. Look at this chicken, it has flippers and a flat mouth. It's so cute... From now on, it will be a chicken. That kind of thing with a sharp mouth and no flippers is not a chicken."
Externally, it is naturally beneficial, and it will not scare away some people who still have illusions about benevolence and righteousness. After all, the Mohist school is no better than a beast without a king and father.
But internally, there have been many strange incomprehensions and misunderstandings.
This led to a very strange situation. Confucianism scolded Mohism to the point of being inferior to animals, but they still didn't say that Mohism didn't value benevolence and righteousness.
After all, Mozi talks about benevolence and righteousness all day long, so it's hard to say that others don't talk about it.Even at the end of the Warring States period, when it comes to benevolence and righteousness, it must be tied with Zhongni Modi.
But if you think about it carefully, the benevolence and righteousness of the Mohists are completely different from the benevolence and righteousness understood by Confucian scholars and the mainstream of the world at this time.
I feel that this can be called "benevolence and righteousness with Mohist characteristics".
In other words, this is not "benevolence and righteousness" in the mainstream sense in the eyes of the public, but the name of "benevolence and righteousness" is covered with the Mohist's own set of things.Because it's a good thing, and everyone likes it.
When the Mohist school started, it was the "lower class" in the world after all. If it wanted to develop in the early stage, it had to borrow the correctness of the "upper class" and use the name of benevolence and righteousness, and then worked hard to change the meaning of benevolence and righteousness into something completely different from the mainstream of the times.
After all, the right to speak and take it for granted that has been popular for hundreds of years is not so easy to change.
(End of this chapter)
In the evening, it was still raining.
The anger during lunch had dissipated, and Grandson Gao gradually calmed down, but he became more and more determined that his thinking was correct.
Mohism also talks about benevolence and righteousness, but the benevolence and righteousness of Mohism are completely different from the benevolence and righteousness of Confucian scholars.
Mozi opposes the wishes of good people, the unreasonable compassion, the benevolence of Confucianism, and the righteousness defined by Confucianism. Even "filial piety" is utilitarianly understood as "beneficial to relatives."
In fact, before Shi Shi joined Mohism, Mozi began to prepare for the funeral, began to sort out his own theories, and hoped to form a system.
It's just that this was done later, and the internal logic was too difficult for many disciples to understand.
Grandson Gao was in a trance when Shi stepped in. After seeing the ceremony, he first apologized for the harsh words he said during lunch. Grandson Gao smiled slightly, knowing that Shi was definitely not here to apologize.
At this moment, Grandson Gao had calmed down, and there were only two of them, so he said the question he had been thinking in the afternoon in a straightforward manner.
When talking about benevolence and righteousness, Shi was silent for a moment and asked, "The giant once said, what is benevolence and what is righteousness. Do you remember?"
Grandson Gao nodded and said, "The benevolent is the one who loves the body."
Shi asked again: "What is body?"
Following Shi's words, Gao Sunzi explained some principles taught by Mozi.
The Mohists have a theory of universal love.
The opposite of Jianzi is this font, the individual font.
Zimozi said: body, divided into concurrent.Body: If it is one of the two, it is also the end of the ruler.
That is to say, the individual comes from the collective, which is not a relationship of opposition, but a relationship of inclusion.
The body is like the one in two, like a point on a line segment.
The ruler is a line segment, and the end is a point. Mozi believes that a line segment is composed of countless points, and the world is also composed of countless individuals.
Therefore, love for individuals is benevolence, but the follow-up of this kind of love is to pave the way for the logic of "universal love".
Gao Sunzi said again: "Zi Mozi also said: Ren: Those who love themselves are not for using themselves. It is not like loving horses. If you know how to love yourself. Loving yourself is not for using yourself, and loving others is not for using others. As for love Horses are horses, so loving people is not the same as loving horses. Loving others is like loving yourself, and you are in love.”
It means that people love themselves not for the purpose of using themselves.
This is different from loving horses, which is for using horses. This is Mozi's view of the love of human nature, and it is also a view against the alienation of people.
From this conclusion, it can be deduced that man is the "substance" of the world, and the world is the "combination" of man. From this, it can be proved that people love themselves and love others as they love themselves, so what they love is the collection of "people in the world".I am among the people in the world, and I am not inhuman, so loving the people in the world certainly includes loving myself.
This sentence is using Mozi's words to prove that it is "not benevolent".
Gao Sunzi asked: "Loving the body is benevolence, from the body to both. Do you love people? You don't love people. If you do that, don't you regard people as what you call 'labor force'?"
"What's the difference between this and people loving horses? You love those people because you love the labor they can enter the workshop to work in. You don't love people, but those labors, so you are not benevolent."
Shi Shi smiled wryly in his heart, and said in his heart that the giant is really a genius, and he was thinking about the alienation of people 2000 years ago.This capital loves, isn't it just like "love horses"?Where is a lover? What I love is the work that horses can pull carts and plow the land.
Seeing that Grandson Gao had refuted himself with Mozi's ideas, he shook his head and said, "The essence of Mohism is not benevolence, but mutual love and mutual benefit, so as to benefit the world."
Gao Sunzi retorted: "Benevolence is also love. Without love, how can we talk about benefiting the world?"
Shi calmly replied: "The giant said: things are very long and very short, there is no longer so, no shorter so, what is right and not right, nothing more so."
"That is to say, an object, whether it is very long or short, whether it is very long or not very short, is the result of comparison. The same is true for benevolence and love."
"For a person, loving the body is benevolence. You can't say that a person has no benevolence or love at all. Even Shang Zhou, doesn't he love himself? Doesn't he love the people around him?"
"You can only say that he is not so benevolent compared to King Wen and King Wu."
"Juzi said that if a person doesn't know how to love himself, then he doesn't even have the purest love, so he doesn't know how to love others, and he doesn't even know what love is. This is the function of benevolence, which is just the foundation."
"It's like a seed. It's benevolence, it's love, it's the kind of love that people love for themselves in their hearts. You want to reap, that's the world of mutual love and mutual benefit envisioned by the Mohists. But besides the seeds, you also have You need soil, sunlight, water and fertilizer to harvest.”
"This foundation is very important, but it is only the foundation, because everyone is benevolent. Can you find a person who doesn't love yourself? Just expand, you love others as much as you love yourself, how much love? Love more, It's just a little 'Jin' that is less than love."
"Juzi has never said that in order to rule the world, a sage with absolute benevolence is needed. The meaning of benevolence in Mohism is only the basis of universal love, not universal love itself. Only when there is love, can there be universal love. Juzi I believe that there is pure love in the world, so it can be argued that universal love in the world can exist.”
"If there is no love in the world, universal love is just a joke. But the great benefit of the world cannot only rely on love, but also righteousness and benefit."
"The giant also said what righteousness is, right?"
Gao Sunzi reacted for a moment, then nodded and said: "Zi Mozi said that righteousness is beneficial. He also said that the ambition is to take the world as a fragrance, and if you can benefit it, you don't need to use it."
From this point of view, Gao Sunzi must admit that Shi is a righteous man in the context of Mohism.
To take benefit of the world as one's duty, and to be able to benefit the world is true righteousness.This is the key point of Mohism's distinction between great righteousness and small righteousness, and it is also what Mozi has been advising his disciples.
Everything in Peixian County is only based on Peixian County, and appropriate actions will undoubtedly benefit everyone.If the policy of Pei County can be extended to the whole world, then this meaning can be afforded.
The benevolence and righteousness of Mohism are completely different from the benevolence and righteousness of Confucianism.Benevolence is an extension of self-love, and righteousness is a dream that benefits the world.
Seeing that Gao Sunzi interpreted righteousness, he asked again: "Then what you said to Juzi about 'benevolence': benevolence and love; For the inside and outside, love and benefit are not the same. For the outside and the inside, it is benevolence and the inside, and the outside is righteous, and love and benefit are exaggerated. If the left eye goes out and the right eye goes in'. How do you look at it?"
These remarks involve a major follow-up of the Confucian-Mohist debate, which is the debate about benevolence and righteousness that Mencius told Zi.
Of course, it is also an important reason why Gaozi was considered by Mozi that "Gaozi is benevolent and righteous, just like standing on tiptoes to increase the body size, and lying down to increase the area, it cannot last long".
Gaozi's view of benevolence and righteousness is not exactly Mozi's view of benevolence and righteousness.As for whether Meng Ke won the debate with him, or whether he thought he had won when he wrote the article, that's hard to say.
Because Mozi clearly pointed out: benevolence, benevolence is love, and righteousness is the idea of wanting to benefit others.Benevolence and righteousness are what I think in my heart.They are all internal, and cannot be the same as internal and external.
Getting love and gaining benefits are all real, material, palpable, and intuitively measurable.Obtaining love and benefit is not relative to each other.
If it is benevolence, it is said to be inside, if it is righteousness, it is said to be outside. To confuse love with the love you get, without distinguishing between inside and outside, is madness.For example, it is as absurd to say that the air goes out through the left nostril and the air goes in through the right nostril.
Mozi himself opposed the rhetoric of "benevolence within righteousness outside", but Gao Zi used the rhetoric of "benevolence within righteousness outside" to attack Mencius. Gao Zi did not fully understand Mozi's scriptures.
The person who said "sex, food and sex" is far less than a suitable position in the Mohism at this time.
Because what Mozi heard all day long was that disciples often made small reports or directly criticized in gatherings, saying, "Gaozi is a man who speaks benevolently but behaves very badly. Please expel him..."
Therefore, it is extremely disturbing for Gao Sunzi to say that he is "inhumane", and he tries his best to persuade Gao Sunzi.
If you want to be persuaded, you must use Mozi's definition, otherwise, it will be a debate between Mohism and other schools, and the consequences will be very serious.
Using Mozi's theory, that's called internal discussion.
Using external principles is called betraying the righteousness of the Mohist school and attacking the Mohist school with the knowledge of other schools.
Others could say that, but it would be ridiculous if he, the alternate Shichigokai, said that.
In fact, Shi really understands Mozi's thinking, because "benevolence" is a good word, and the Mohist school has already suffered the infamy of "no king, no father, pigs and dogs are not as good as animals", so it is impossible to say that he is "not benevolent".
Mozi played a trick, changing the meaning of the word "benevolence", which is considered good by the world, into pure love.
From the beginning to the end, Mozi has been saying that "benevolence is love, and it is the kind of love that loves oneself, so everyone has benevolence, but the degree of benevolence is different."
Mozi replaced benevolence with self-love, which also destroyed the meaning of Confucianism's judgment of benevolence.
Because Confucian benevolence is more like a standard, take this standard to measure, and then evaluate that this person is benevolent and this person is not benevolent...
When Mozi changed it like this, the meaning changed completely.
In the Mohist context, you cannot say whether this person is benevolent or not, you can only say whether this person is more benevolent or less benevolent than others.
Ren has changed from a magical and vague standard to something that can only be meaningful by comparison in the Mohist context.
Once benevolence becomes something like height or shortness, it falls into the logical trap of Mozi's "things are very long and short, nothing long is so, nothing short is so, what is right and what is not right is nothing more so" .
Given a single stick, would you say it is tall or short?
Obviously, there is no meaning if there is no comparison of height and height.
In other words, the "benevolence" defined by Mohists is love, and the meaning of existence is only for the possibility of logical dialectical "universal love".
Concurrent love, there are two prerequisites.
love, exist.
The people in the world are not endless, but there are numbers.
As long as these two conditions are met, logically, mutual love is possible.
So Mozi gave the verification process.
"Benevolence, self-love, and body."
"If there is no south, if there is finiteness, it can be exhausted, and if it is infinite, it can't be exhausted. If there is finiteness and infinity, it can be exhausted, and if it can't be exhausted, it can't be exhausted. , It is inexhaustible and unwisdom, but it must be loved by people. If people are not rich, they will be poor first, then people will be poor, and there will be no difficulty when they are endless. If they are infinite, they will be endless. Disaster".
Everyone thinks good benevolence, Mozi did not directly oppose benevolence, but replaced the concept of benevolence with "love yourself, love the individual", which is no longer a conclusion, but an initial hypothesis similar to geometry, in order to prove the subsequent View.
The people in the world are not infinite.Why is it said that man has no end?Have you, Mo Di, counted how many people there are in the world?
Mozi said, I didn't count because I just pointed to the south. Do you think the land in the south is exhausted?
Assuming that the land space is limited, then people do not fill the limited space, and the witnesses are limited and can be counted.
Assuming that people fill up a limited space, since the space is limited, people can be counted even if they are filled.
Assuming that space is infinite, if people cannot fill it, it proves that people are not infinite, and they can still be counted, because infinite people can fill infinite space.
Assuming it is filled, it proves that the infinite space is untenable, the infinite space cannot be filled, and what is filled must not be infinite, so the people in the limited space are still limited.
One can know that love exists in everyone.
By two witnesses is limited.
Therefore, it is completely feasible and self-consistent to love all limited people, that is, to love universally.
Because Mozi does not recognize the benevolence of Confucianism, but benevolence is a good word, and he cannot directly oppose benevolence, so he secretly changed the concept and gave benevolence his own definition...a definition that is completely different from the mainstream values of society. This makes it difficult for many Mohists to understand.
It’s like, everyone in the world says it’s a chicken, and Mozi hates chickens, but everyone in the world likes them, so Mozi pointed to a duck next to him and said it’s a chicken.Then during the lecture, he said: "I like chickens. Look at this chicken, it has flippers and a flat mouth. It's so cute... From now on, it will be a chicken. That kind of thing with a sharp mouth and no flippers is not a chicken."
Externally, it is naturally beneficial, and it will not scare away some people who still have illusions about benevolence and righteousness. After all, the Mohist school is no better than a beast without a king and father.
But internally, there have been many strange incomprehensions and misunderstandings.
This led to a very strange situation. Confucianism scolded Mohism to the point of being inferior to animals, but they still didn't say that Mohism didn't value benevolence and righteousness.
After all, Mozi talks about benevolence and righteousness all day long, so it's hard to say that others don't talk about it.Even at the end of the Warring States period, when it comes to benevolence and righteousness, it must be tied with Zhongni Modi.
But if you think about it carefully, the benevolence and righteousness of the Mohists are completely different from the benevolence and righteousness understood by Confucian scholars and the mainstream of the world at this time.
I feel that this can be called "benevolence and righteousness with Mohist characteristics".
In other words, this is not "benevolence and righteousness" in the mainstream sense in the eyes of the public, but the name of "benevolence and righteousness" is covered with the Mohist's own set of things.Because it's a good thing, and everyone likes it.
When the Mohist school started, it was the "lower class" in the world after all. If it wanted to develop in the early stage, it had to borrow the correctness of the "upper class" and use the name of benevolence and righteousness, and then worked hard to change the meaning of benevolence and righteousness into something completely different from the mainstream of the times.
After all, the right to speak and take it for granted that has been popular for hundreds of years is not so easy to change.
(End of this chapter)