Three Kingdoms

  Chapter 679 Messy in the wind

The classics and meanings of the Spring and Autumn and Warring States Periods have been passed down to the present, and there have been some changes. No matter in terms of the surrounding environment or social development, they are completely different. Confucianism seems to be better adapted to such changes, and it is also full of vitality. The vitality of the Han Dynasty has become the mainstream academic study in the entire Han Dynasty.

   But on the other hand, Mohism, which was once a prominent school with Confucianism, has been degraded step by step. Is there no reason for this result in doctrine?

  So if Mohism is given a little push now, can something be changed?

  If the Mohism among the Hundred Schools of Spring and Autumn can change, does it mean that other schools may also change?

  Mohism has been a famous school for about 300 years from its rise to its peak to its decline, which is almost the same time as the Han Dynasty. A school of thought has existed for almost the same time as Guozuo. What is the meaning of this?

  How many Mohists in history?

"Mozi served one hundred and eighty people, all of whom could go to the fire and die without heel", "day and night, taking self-suffering to the extreme, without pulling out their legs, and without hair on their shins", the "hundred and eighty people" mentioned here "It's just all the Mohists who died when Meng Sheng, the Mohist's son, defended the city, excluding the number of the entire Mohism.

  When Mozi "stopped Chu from attacking Song" before, he said that his disciple Qin Guli led 300 people to defend the city of Song. It can be seen that every time the Mohists come out, they bring hundreds of elites. According to a rough estimate, plus those guarding the base camp, there may be at least 1,000 Mohists at their peak. As for the maximum number, there is no research yet.

  Thus, although the Mohist School is now in decline, it is still difficult to say whether there are any Mohist people and whether there are any elites.

With such considerations in mind, since he had opened his mouth, Fei Qian did not hide it, and simply continued: "Ming ghosts. There are gods in the world, and they need to be respected and sacrificed. However, good deeds are still needed to have good results. Just like a farmer If you don’t plow, how can you harvest in autumn? The gods can help the weather to be smooth, but they can’t help idle hands.”

   Mohism's ghosts are completely different from Confucian heaven and man. Mohism overemphasizes the gods, but Confucianism secretly replaces them with the Son of Heaven. This naturally meets the requirements of politicians.

Since the Spring and Autumn Period, although there are still many things that people cannot explain, such as natural phenomena such as thunder, rain, weather, and drought, they have gradually changed from being completely afraid of being at a loss, to actively changing and repairing water conservancy facilities, irrigation equipment, etc. And so on, is also gradually changing people's concept.

Therefore, in fact, apart from not meeting the requirements of the ruler, the morality of Mohism is mainly too extreme, "love the heaven and the world", which leads to the "will of heaven" as the basis for universal love, that is, " "Heaven" must love the world equally, so Mohist morality requires that everyone should be loved equally. Since there is a sky, there must be ghosts and gods, so we can "understand ghosts".

  The order of this theory is completely reversed.

However, all religious classics must put the abstract and indescribable at the front, talk about it at the top, and then extend it to specific things and affairs little by little, and finally explain the abstract and indescribable before. Something is right, sacrosanct, inviolable...

  However, the Mohists put specific matters first, and then to explain that the reason for doing these things is heaven, ghosts and gods.

Just like Taoism is also saying, "The world is not benevolent, and all things are treated as dogs; saints are not benevolent, and people are treated as dogs." Taoism also has equality, but Taoism is obviously more realistic. Only saints can love the people of the world equally. , and ordinary people cannot do it.

  The benevolence of Confucianism, according to blood kinship, naturally leads to political levels, forming a complete and strict political system.

Not only does Mohism not exist, but the "universal love" violates human nature. At the same time, it overthrows the old political system in theory, but it cannot establish a new political structure. It is inevitable.

  The main theories of the Mohists are these. As for other requirements such as frugality, they are all side details, so Fei Qian didn't continue to say anything.

  Mo Jie was silent, thinking.

   "...Mo Ding put his heels to benefit the world...Yao and Shun don't give years, Jie and Zhou don't die..." Mo Jie muttered softly, and then he let out a long sigh.

   Fei Qian is also silent.

  Mo Jie’s previous sentence was a good thing about the Mohist school, but the latter sentence was about the loopholes in the interpretation of the Mohist doctrine. Therefore, it seems that Mo Jie has actually thought about his own Mohist theory.

Mo Jie took a deep look at Fei Qian, then suddenly smiled, stood up, and said: "I heard that Zhonglang is intelligent and far-sighted, and it is true that I met you today. I have a good understanding of what Zhonglang said. There are many, I can’t repay you, so I thank you with this thing.” After speaking, he took out a small piece of iron from his bag and gave it to Fei Qian.

   Fei Qian quickly refused, saying: "Let's just talk nonsense, and I'm lucky to have Juzi listen to me. How dare I take credit for it? I can't accept it."

How can someone accept things right away? Of course, you have to be modest, but I didn't expect Mo Jie to smack his lips twice, and stuff that piece of iron back into the package, and then smiled. Said: "Since Zhonglang doesn't accept it, let's forget about it... I have been bothering you for a long time, and I should leave..."

   After speaking, he didn't wait for Fei Qian to do anything, and quickly stood up and walked out.

   Ah, I'm just being polite.

But now is not the time to worry about this, Fei Qian hurriedly stood up and chased after him, and said: "Juzi, please stay...Juzi, please stay here... Ah, Juzi, Pingyang is waiting for prosperity, and urgently needs great sages to govern, I wonder if Juzi is willing to become an official? ..."

  The reason why Fei Qian talked so much was because he hoped to keep Mo Jie. As the saying goes, a thin camel is bigger than a horse, and if he can keep a moment, it will attract some people from the Mo family, right?

Besides, according to the teachings of the Mohist school, the people of the Mohist school are simply the best official apes. Use it, you won't embezzle public property by taking bribes...

So Fei Qian saw that Mo Jie was really going to leave, so he didn't care about any more reservations, and invited him directly, but unexpectedly, Mo Jie smiled slightly, and then said: "Someone is a lazy person in the mountains, who is too good at governing the country and the people. This is a difficult task, and I hope Zhonglang will forgive me."

   After finishing speaking, he nodded again to Fei Qian and walked away...

  Leave Fei Qian messy in the wind.

   The author thinks that humility is sometimes very cumbersome...

   It makes this sometimes feel like coping...

   If you don’t push back and forth like this a few times, you won’t be able to satisfy your soul...

   The last time I saw it said that Chinese people go abroad to eat, it looks miserable...

  (end of this chapter)