Chapter 703

If it's a kind visit, Yu Changxin will not refuse. He said to the person who informed him, "take him to the reception hall, and I'll be there later."

A moment later, Yu Changxin came to the reception hall. Jin Linjin, the owner of the iron sword gate, said hello politely when he saw Yu Changxin.

"Master Yu, we are neighbors. We haven't come to visit. It's not rude today." Jin Linjin, the leader of the iron sword sect, said with a smile.

Yu Changxin quickly said, "I welcome the presence of Mr. Jin."

"Sect Master Yu, you always believe that the momentum of the sect is getting stronger and stronger now. It seems that your ambition is not small. Can you tell me what your plans are?" Master Jin came straight to the point and soon got to the point.

After listening to these words, Yu Changxin finally understood the meaning of master Jin. He came to see if he had any plans to invade and his attitude.

Yu Changxin quickly said, "it makes people feel funny, but it makes people feel strange."

Yu Changxin said to him quickly, "we have no intention to seek hegemony and will not take the initiative to invade anyone. We should make the world full of love and hope, and create an era in which everyone can live with dignity. That is the real great cause. "

The owner of the iron sword sect said quickly, "it's the first time I've heard what you said. What does it mean?"

Yu Changxin said quickly: "if a husband loves someone, his heart will love him; Those who benefit others will benefit themselves. "

Yu Changxin yearns for the world that Mozi said. The ideal society that Mozi imagined is like this. I am for everyone, everyone is for me, and all people in the world are blind date and love each other.

Mozi thinks that the reason why sages govern the world lies in sacrificing their heirs is that there is no righteous war in the spring and Autumn period, the Warring States period is in chaos, the six countries do not love each other, and the selfishness of human beings produces a series of tragedies and squalor in the history of human development In the next three chapters, there are positive and negative contrasts between "bieshi" and "Jianshi", but they are all completed by strict logical reasoning. Universal love can be completed.

Mozi also quoted many ancient examples of universal love between saints and kings, such as Cheng Tang praying for rain for the people and sacrificing himself.

This is a matter of the whole society. All ideal societies must be people-oriented, but there will be complicated disputes of interests. Education, not only to have professional knowledge for the good of society, should also have a universal heart.

This kind of thinking may seem more common today, but please note that more than 2000 years ago, from the emperor of Zhou Dynasty to the scholars, they all took hereditary as the basis. They proposed that if the people could be the emperor, they would be the emperor, if they could be the officials, they would be the officials, and all the major events in the world were based on the selection of talents.

This was undoubtedly shocking at that time. Those who are deviant should be elected as long as they are virtuous.

It's important to pay attention to giving, to let things happen, to give orders, and to accomplish things.

Even in the reform movement in the late Qing Dynasty, few of such advanced thoughts could match Mozi's. Because of this, Mozi was known as Ren Xia, who opposed the emperor of Zhou. Only according to their own things for the world, such as Li Bai's crazy song, drinking empty days, domineering for who, not for fame, not for the history of the Han Dynasty, only for their own heart. So Mozi is a knight.

In fact, since the Western Zhou Dynasty, a well-organized consanguineous society has been established. All social status, social relations and so on are tied by consanguineous ties.

A person's life can not be separated from the position determined by blood. Confucianism was born in this kind of blood. However, with the disintegration of blood ties since the spring and Autumn period, some people who are free from the blood society have problems in their self positioning.

On the one hand, some of them directly lost their blood ties, and some of them lost their ties with big clans because of their weak blood ties. It is impossible for people to live without social relations. Without blood relations, these people spontaneously gather together.

Obviously, the relationship between them can not be the love of relatives by blood. This new social relationship needs a new orientation. As a result, the prototype of the equal relationship of the later generations' loyalty in the rivers and lakes appeared. Naturally, the "sons and daughters of the rivers and lakes" are not suitable for the rules and regulations of kings, ministers, fathers and sons.

"Universal love" is the choice of the people who are isolated by the society, which is obviously different from the disappearance of the family in the practical sense.

However, Taoism is obviously more practical. Only sages can love the common people equally. Ordinary people can't do it.

Confucian benevolence, according to the blood relationship, naturally leads to the political hierarchy and forms a complete political system. But Mohism can't do it. Universal love violates human nature. At the same time, universal love completely overthrows the political system of the three generations in theory, but it can not establish a new political structure. It is difficult to become a tool used by the rulers, and it is bound to be abandoned by the rulers.

We start from the core of Mohist theory of universal love and non attack. Starting from the ideal of universal love, Mohism hopes to realize a society in which the strong do not cling to the weak, the masses do not rob the few, the rich do not bully the poor, the expensive do not humble, and the deceitful do not bully the stupid. Therefore, it is right and logical to practice the creed of non aggression in reality and oppose aggressive wars by all means.

But the problem of Mohism is that in their practice, the doctrine of non attack has been narrowed to a certain extent. From the point of view of universal love, non aggression should not be limited to opposing aggressive wars, but should be extended to opposing and even using force to fight against all aggressive injustice in society and practice universal social justice.

Considering the powerful force Mohist had at that time, this kind of confrontation was still possible. However, in history, from the performance of Meng Sheng and others, they mostly practiced non offensive defense in military or diplomacy and opposed aggression.

We seldom see Mohist's non attack and justice in the social level. This makes the support that Mohism can obtain mainly limited to the monarchs rather than the people.

Although the policies advocated by Mohism can also get the support of the people, Mohism can not be more deeply combined with the people, which can only be achieved by non attack at the social level.

This problem is also reflected in the economic policy advocated by Mohism. Mohism's economical use and burial basically summarized its economic policy, but it was only aimed at the nobility and the ruling class.

For the people, Mohism has no more and better strategies to improve their life except calling on the rulers to reduce waste and reduce war to ease their burden.

In fact, this is also a pity. Mohism should have been able to do this. Mohism's accumulation in mathematics, physics and engineering technology can be fully used in water conservancy project construction, agricultural and industrial equipment improvement, and even further transformed into a political concept with the core of improving productivity and people's life, as a supplement to saving use and burying.