Now a man enters someone else's orchard and steals their peaches and plums. People will scold him when they hear about it, and those in power will punish him when they catch him. Why is this? Because he harmed the interests of others and benefited himself. As for the person who steals other people's dogs, pigs, chickens and other livestock and poultry, he is more immoral than the person who steals peaches and plums from other people's orchards. What is the reason? Because the greater the harm to others, the more serious his immorality and the deeper his guilt. As for those who sneak into other people's cowsheds and stables and take other people's cattle and horses, he is more immoral than those who steal other people's dogs, pigs and chickens. What is the reason? Because it hurts others more. The greater the harm to others, the more serious his immorality and the deeper his guilt. As for those who kill innocent people, drag away his clothes and take Ge and Jian, he is more immoral than those who sneak into other people's cowsheds and stables and take their own cattle and horses. What is the reason? Because it hurts others more. The greater the harm to others, the more serious his immorality and the deeper his guilt. In this regard, all moral people in the world understand the truth and think they are wrong. It is immoral to say these things. Now when it comes to wanton attacks on other countries, I don't know if this is wrong. On the contrary, I praise it and say it is moral. Can you say that you know the difference between morality and immorality?

Killing a person is immoral and there is bound to be a capital crime. According to this analogy, killing ten people is immoral ten times, and there will be ten capital crimes; Killing a hundred people is immoral for a hundred times, and there will be a hundred capital crimes. In this regard, all moral people in the world understand the truth and think they are wrong. It is immoral to say these things. It's time to attack other countries with impudence and immorality, but I don't know if it's wrong. On the contrary, I praise it and say it is moral. I really don't know that this is immoral, so I will record it for future generations. If you know that it is immoral, how do you explain the matter of recording those immoral things for future generations?

Now some people say black when they see less black, and white when they see more black, so everyone will think that this person can't tell black from white; If you taste less bitter, you say bitter; if you taste more bitter, you say sweet. Then everyone will think that this person can't tell the difference between sweet and bitter. If you do something wrong now, you will understand that it is wrong. A big mistake is like attacking another country, but you don't know it's wrong. On the contrary, you praise it and say it is moral. Can you say that you know the difference between morality and immorality? ! "It can be seen that gentlemen in the world are so confused in distinguishing morality from immorality."

Mohism

Confucianism emphasizes governing the country by virtue and advocates exemplary role; Mohism follows the road of totalitarianism and advocates obedience to superiors (Shang Tong). I'm afraid everyone is familiar with the phrase "nothing in the world is right", which comes from Mozi.

Mozi was the founder of Mohism, a great thinker and politician in the early Warring States period, and a natural scientist with outstanding contributions. During the Spring and Autumn Period and the Warring States Period, a hundred schools of thought contended. hundred schools of thought said that the academic atmosphere was very active and many thinkers and scientific schools emerged. Mohism is one of the most important schools.

Mozi's name is Zhai, and the year of birth and death is unknown. Modern scholars generally believe that Mozi was born around 476 BC and died around 390 BC. It has been verified that Mozi was born about 40 years ago in Zhou (480 BC) and died about 6 years ago in Zhou Weilie (420 BC).

Mozi's birthplace is also controversial. Historical Records Biography of Meng Xun said that he was a doctor of the Song Dynasty. Lu Chunqiu, of course, considers himself a native of Lu. It is also said that he was originally from the Song Dynasty and later lived in Shandong for a long time. Mozi may have belonged to the "scholar" class at that time, but he himself was once a craftsman who made utensils and had rich craftsmanship. It is said that his skill in making guarding city equipment is better than that of the most famous craftsman Lu Ban in history. He once defended the city against Lu Ban in front of King Hui of Chu, and finally defeated Lu Ban.

According to legend, Mozi was a beginner of Confucianism, but because he was dissatisfied with the cumbersome "rites" advocated by Confucianism, he learned the spirit of hard work and simplicity from Dayu, so he founded Mohism on his own. Mozi's theory had a great influence in the ideological circle at that time, and it was also called "excellent learning" with Confucianism. Mohism is the main opponent of Confucianism.

Mozi has many disciples, mostly from the lower classes. They formed a well-organized and disciplined political group. These people can bear hardships and stand hard work, be diligent in experiments, fight bravely and engage in productive labor at ordinary times. Mozi and his disciples do good things for people, even at the expense of their own lives. Therefore, Huainanzi said: "One hundred and eighty people serving in Mozi can make them go through fire and water and never return to their heels." Moreover, their achievements have not been rewarded, and their kindness has not been rewarded, leading a very simple and hard life.

Mozi devoted his life to the just cause of helping the poor. Ban Gu answered the guest in the play: "The mat in the cave is not warm, and the ink is not sudden." That is to say, Mozi, like Confucius, worked hard for the world all day, and didn't even have time to warm the mat and dye the stove chimney black. He "worked day and night, taking self-suffering as the extreme", and wandered among vassal States for a long time to publicize his political opinions.

According to legend, he once prevented the powerful Chu State from attacking the weak Song State and carried out the idea of "loving the public and not attacking". Later, Luyang wanted to attack Zheng. When Mozi knew about it, he reasoned and advised Luyang not to attack Zheng. He "guards the south" and advocates "storing scholars" to guard. He visited Chu many times and presented books to King Hui of Chu. But later he refused the fief given to him by the king of Chu and left the state of Chu.

Mozi came to Qi in his later years in an attempt to stop Xiangzi Niu from attacking Lu, but he failed. The king of Yue asked Mozi to be an official and promised him five hundred miles of land. Mozi took "listen to my words and use my way (listen to my words and act according to my principles)" as a condition to go, regardless of fiefs and titles, in order to realize his political ambitions and ideological opinions.

Politically, Mohism represents the interests of small producers and the small private class. Mozi's theory of "God's will and understanding" is still inseparable from the traditional thought of Yin and Zhou Dynasties, but it has been endowed with the content of "non-destiny and universal love" to counter the Confucian thought of "God's will" and "love for the poor". Mozi believes that "one person's life is a great harm to the world" and strongly advocates "loving each other and bringing out the best in each other". There should be no difference between relatives and friends. He has the dedication of "sticking to his heels and benefiting the world".

His thought of "no attack" reflected the people's intention of opposing predatory wars at that time. He put forward the ideas of "unhappy", "saving money" and "saving burial" and opposed the decadent life of ruling nobles. He realized the basis of working human life and put forward the idea of emphasizing production and "those who rely on strength live, those who don't lose strength don't live" Politically, he advocated improving the social and economic status of workers and small producers, that "the hungry must eat, the cold must clothe, the workers must rest, and the chaos must be cured", and put forward the views of "Shang Xian" and "Shang Tong", arguing that "officials are impermanent and expensive, and the people have no final base".

Mozi made an in-depth study of knowledge and logic, formulated "three tables" as the standard of understanding truth, and put forward the materialist epistemology of "not by its name, but by its name".

Mozi's educational thought is to "practice hard and keep discipline" and put forward the educational purpose of "promoting the benefits of the world and eliminating the harm of the world"

Mohism was once a "prominent school" in the pre-Qin period, but it declined in the Han Dynasty. However, the spirit of Mohism has not been lost, and the chivalrous men after the Han Dynasty are all successors of the spirit of "universal love" of Mohism. The chivalrous spirit of equality and mutual assistance of China Citizens' Socialist Party, which is "brothers all over the world", is, to a great extent, the true biography of Mohism. The spiritual source of China's poems and chivalrous novels praising chivalrous spirit is closely related to Mohism. The spread of Mohism at the bottom of China civil society has no less influence on China culture than Confucianism and Taoism.

Mozi

The confluence of Mohist works is Mozi. There were originally seventy-one articles in Mozi, but only fifty-three articles have been circulated so far, among which four articles, Classic Up, Classic Down, Classic Up and Classic Up, are collectively called Mo Jing. These four articles, together with Daqu and Xiaoqu, are called Mobian. Some people also refer to these six articles as "Mohist Classics".

Mo Jing is the main part of Mozi. This is a scientific work with rich content and rigorous structure. This book not only covers a wide range of social sciences such as epistemology, logic and economics, but also includes a variety of natural science knowledge such as time, space, material structure, mechanics, optics and geometry, some of which are well expounded, thoroughly reasoned and accurately demonstrated, and have very important scientific value. Mo Jing is a rare treasure in classical philosophy and natural science works, and a milestone in the history of China's scientific development.

There are different opinions about whether Mozi himself wrote the book or later scholars wrote it. According to the Records of the Book of Jin, Lu Sheng in the Jin Dynasty annotated Mo Bian, and thought that four works, namely Classic on, Classic under, Classic on and Classic under, were written by Mozi. Later generations also hold this view. However, from Sun Yirang in the late Qing Dynasty, many researchers suspected that these four works were not Mozi's own works through textual research. Recently, some scholars believe that these works were compiled by Mozi's later school collective, not the works of an era or a person, but gradually formed through long-term accumulation. It is further speculated that many of Mozi's second and third generation disciples may have participated in the compilation, and finally the book was written in the late Warring States Period in the third century BC.

Whether Mozi himself edited Mo Jing or not, Mo Jing recorded and summarized a lot of important knowledge about handicrafts during the Spring and Autumn Period and the Warring States Period, and put forward many concepts of ancient physics and books, which obviously inherited and developed Mozi's ideological tradition of paying attention to practical learning and materialism. Mozi's great contribution to early natural science in ancient China is undeniable.