PS: In modern times, the new Mo family began to overturn the case for the Mo family, and put forward many new views, Gu Xiaolong borrowed the new Mo family to lead out the Mo family heirs. Ask for clicks, ask for tips, ask for subscriptions, ask for monthly passes!

Chapter 94: Searching for the New Mohist of the Mohists

Gu Xiaolong's move led to a school that everyone is not well aware of, that is, the Neo-Mohist, the so-called Neo-Mohist: a newly emerged academic school whose purpose is to seek cultural resources that respond to modern problems with the revival of Mohist texts as its duty and the modern interpretation of Mohist texts as a way. An article published in Philosophical Dynamics titled "How is New Moology Possible?" can be regarded as the manifesto of modern neo-Mohists. The Mohists oppose kinship, demand judicial fairness and honesty in which everyone is equal before the law, emphasize manpower against the Mandate of Heaven, emphasize economic economy and oppose extravagance and waste??? and so on, all of which are of great practical significance to today's country. Modern Neo-Mohists are a newly emerging academic school. They took the revival of Mohism as their duty and sought cultural resources to respond to modern problems through modern interpretations of Mohist texts.

Classical Mohist Outline: One of the main factions of the hundred schools of thought in the Spring and Autumn Period and the Warring States Period of Country C, it was born in the early Warring States period. Han Feizi once said: "The world's manifestation of learning, Confucianism and ink." It can be seen that the status of the rivers and lakes in the heyday of the Mohists was not lower than that of Confucianism. The classical Mohist school is divided into the early and late periods, and the early thought mainly involves socio-political, ethical, and epistemological issues. In the later period, the Mohists made important contributions to logic. Classical Mohists were a liberal academic community during Mozi's lifetime, and Mohist scholars often debated with each other, and even some students openly questioned some of Mozi's theories. During Mozi's lifetime, the Mohist community functioned similarly to a modern political party. Its members must promote the Mohist ideas when they go to various countries to become officials. And after the members are out of office, they get a lot of money. A portion of this is often donated voluntarily to the community as a public fund for the association. After the death of Mozi, "Mozi is divided into three", and the Mo family is divided into three articles: the first faction wears a sword and walks with a sword, and loves non-attack and praises. Because the classical Mohists in the early period often participated in non-offensive operations to maintain international peace, the later classical Mohists inherited the tradition of non-offensive and legalist practices and formed a unique civilian self-defense armed "Mojia Army". Disciplined, its leader is called "Juzi", according to the primitive democratic system of Zen concession, must practice the righteousness of the Mohists. After the Mo family was suppressed by the rulers, the Mo family army disintegrated, and the members went to the people and became the "Mo family rangers", which gradually faded out of history after Emperor Wu of the Han Dynasty cracked down on the folk ranger forces; The second is to send officials to serve in politics and save the people. This faction hoped to realize the Mohist ideas by participating in politics, and at that time the Qin State issued a "Virtuous Order". The ink entered the Qin Dynasty, and Qin Mo made a significant contribution to the prosperity and strength of the Qin State, and even later generations of scholars believed that the prosperity and strength of the Qin State was not the work of the Shang Dynasty. However, after the rulers of the Qin State reused the Legalists, this faction of Moists broke with the violent Qin and was suppressed by the rulers of the Qin State; The third school is the "Mohist debate", they inherited the Mohist academic tradition, studied science and nature, developed Mohist thought and theory, defended Mohist thought and propositions, and made immortal achievements in epistemology, logic, and natural science, but after the Qin Dynasty burned a hundred books and the Han Dynasty deposed a hundred schools, this school of Mohist scholars also disappeared in the long river of history.

The Origin of Modern Neo-Mohism: The formal proposal of "Modern Neo-Moism" can be traced back to an article published in Philosophical Dynamics a few years ago entitled "How is Neo-Mohism possible?" article. This article, which was published in a leading journal of Chinese philosophy with the title of Kantian questioning, can be seen as a manifesto of modern neo-Mohists. If the argument of "neo-Moism" can be established, then the argument of "modern neo-Mohist" is also logical. The reason why the word "modern" is added is to distinguish it from the short-lived "revival" of modern Moxue. In this manifesto, the Neo-Mohists jointly stated: "At present, the study of Neo-Confucianism is in full swing, and the study of Neo-Taoism is beginning to take shape, but the creation of Moxue thought is still rarely interested. However, in traditional scholarship, the study of Confucianism, Neo-Confucianism, Taoism, and Buddhism is too biased, perhaps because Moxue lacked an axial position in the development of Chinese culture after the pre-Qin period, and failed to be valued and strengthened by feudal politics. However, the development and inheritance of culture does not mean that its value has been lost for a long time, as evidenced by the first 'revival' of Moxue at the end of the last century. So can Moxue be revived again and take the status of 'Xianxue'? We are convinced of this! ”

The great practical significance of the revival of Mohist ideology and culture: the reason why the Mohist doctrine can emerge after Confucianism, and even make Xunzi sigh that "the ritual and music are extinguished, the saints are hidden, and the ink art is practiced" is because the Mohist doctrine has put forward some social improvement theories and rectification plans that Confucianism has not put forward and cannot put forward, such as the Wang Tianxia, the righteous princes, the virtuous and the virtuous, and other nobles and lowly, the idea of love and equality based on Tianzhiism and religious beliefs, and the "law" and "art" put forward on the basis of utilitarianism and realismIn particular, the Mohists opposed the insatiable plundering and annexation wars and despised the hedonistic life of poverty and luxury, which reflected the voices of the lower classes. Under the influence of the Western Han Dynasty's "exclusive respect for Confucianism", the cultural centralization of the patriarchal autocratic dynasties of successive dynasties, and the ultra-leftist ideology after the founding of the People's Republic of China, Mohist thought has been treated coldly for 2,000 years, which is extremely inconsistent with the value of Mohist thought. In today's Chinese society, where the gap between the rich and the poor is getting wider and wider, the living standards of ordinary people are stagnant, and the vested interests are desperate for luxury, the revival of Mohist thought coincides with the country's grand blueprint for building a harmonious society. The Mohists oppose kinship, demand judicial fairness and honesty in which everyone is equal before the law, emphasize manpower against the Mandate of Heaven, emphasize economic economy and oppose extravagance and waste??? All of them are of great practical significance to today's China.

Any doctrine must evolve with the times. In fact, classical Mohist doctrine is not a static result, but a process of continuous improvement. It is an obvious phenomenon that the later Moxue constantly corrects the earlier Moxue. Even some of Mozi's early ideas, after the split of the Mohists, one of the three factions was also revised and further improved. For example, Shang said that the "Shang Tong" theory of the Mo family in the early stage emphasized that "Shang Tong is not inferior to the other". But "The Scriptures": "The monarch and the minister are Meng (hooligans), and the covenant is also"; "The Sutra says": "The king, if the people are also." "There is a covenant between the three kings and subjects. On the one hand, the king can bind his subjects. On the one hand, the king needs to obey the will of the people; This is a progressive innovation in the "Shang Tong" theory. The reason why the new Mohist is still the Mohist is still the Mohist family. It is because their basic beliefs and epistemologies, and even their way of thinking and behavior have a strong inheritance from the classical Mohist school. For example, there is no essential difference between the neo-Mohists and the classical Mohists, such as the basic belief that "heaven is the law", the epistemology that can be known but not the omniscient, the way of thinking that focuses on the three-table method, and the behavior style that advocates both love and non-aggression. So what's new about the new Mohists? How did the Mohist school get a new lease of life? So far, there is no one more accepted answer.

Why didn't the classical Mohist school directly seize state power to promote its own ideas? Some people blame the failure of the classical Mohist school, saying that the Mohists were so powerful at that time that why not directly seize the power of a certain country to promote their own ideas? An interesting question asks, "Why didn't the Mohists start a working-class revolution earlier?" Historically. Mohists did not enter into violent revolution (Mozi did not oppose violent revolution, but did not regard violent revolution as the norm of social progress). As if they are happy to be in the opposition, and not interested in seizing power. If we look closely, we will find that Mozi always criticizes this and that, as if he is not satisfied with anything, and even praises the tyrant king (not conquering). Mozi was very radical in his speech, but he was very cautious in his actions, and the military actions of the Mohist school were only "non-offensive". It can be seen in Mozi's social progress program. It is to eliminate radical fanatical action. Force can only be used to maintain the bottom line, not to build heaven. To sum it up: Mozi's program of social progress was "fierce criticism." Gentle improvements".

Mohist utilitarianism: "profit" and "righteousness" - Mohist is profit-oriented, Mohist filial piety is to benefit relatives, and loyalty is to benefit the people. "Loyalty, Lijun also; filial piety, benefit relatives; Merit, benefit the people. Even the definition of "righteousness" is: "righteousness, profit." Confucian Confucius and Meng Ke completely opposed "profit" and "righteousness", and advocated "benefit" and "righteousness". The Mohists say "righteousness, profit". This unites righteousness and profit. The Mohist discourse on utilitarianism revolves around "righteousness" and "profit", which are important categories of traditional Chinese ethics. The word "benefit" refers to utilitarianism, which covers the meaning of self-interest, benefit others, and benefit the world. Obtaining utilitarian benefits is the greatest goal pursued by the Mohists, and it is also the only criterion for them to judge right and wrong. Mozi defended the rationality of people's motivation for seeking profit from the perspective of people's nature of seeking profit and avoiding harm, but Mozi also emphasized that the realization of self-interest exists in benefiting others, so it is necessary to practice both love and love, and replace "don't be evil and thief with the law of mutual love and mutual benefit", so as to achieve "the benefit of the world and the harm of the world". In this way, righteousness and benefit are united: righteousness is profit, advocating the value of righteousness and profit, and treating profit as the content and purpose of righteousness. On the question of the basis of moral evaluation, Mozi believed that it is necessary to "observe the merits in accordance with one's will" and examine the motive and effect together. On the question of the basis for handling disputes and evaluating truth, Mozi believes that it is still necessary to look at the merits and results in practice. The Mohists emphasized not only good goals, but also good results. Due to the utilitarianism of Mohistism, Mohist scholarship is an open academic system, rather than a closed theoretical system.

One. The idea of natural human rights of equality and love. "No one is young, noble or low, and all are ministers of heaven." (Mozi? Rituals). In Mozi, all men are created equal, which is an inalienable right granted by God. Therefore, Mozi criticized Confucius's "benevolence" for being different from relatives and relatives, so he proposed "love and love", advocating the principle of non-discriminatory humanitarianism in order to liberate the common people. Mozi? The Sutra says: "Benevolence, he who loves himself, is not for himself, not for the love of horses." Mozi affirmed the dignity, rights, and value of human beings, and believed that human beings are not means but ends.

Mozi cherished the people's right to life. "Heaven desires its life and hates its death" refers to the sacredness of life. Mozi admonished the rulers: "Today, the country under the country, the people who eat grains, kill an innocent person, there will be an ominous." And with the tyrannical king, the tyrant, the tyrant, the secluded, and the powerful were "destroyed by the common people of the world" as a wake-up call for the rulers. (See Mozi? Under the Chronicles of Heaven).

Mozi criticized those in power for ignoring the people's right to subsistence and rest, and pointed out that the people have three afflictions: "The hungry cannot eat, the cold cannot be clothed, and the laborer cannot rest".

Mozi attaches great importance to the private property rights of laborers, and in his view, whether it is material activities such as "cultivation and arboriculture" and "weaving and weaving", or political activities such as "listening to prison and criminal administration", "governing the government" and "collecting the city". It's all labor. They should all "live on their strength". Hard work earns the fruits of your labor. He strongly condemned the kind of unkind and unjust act of "not working hard to get the truth", and believed that "those who do not rely on their strength do not live".

Mozi vigorously advocated for the political and human rights of the common people, and his "Shang Xian Shang" demanded: "Although those who are in agriculture and industry, if they have ability, they will be moved."

of". The right to participate in politics is equal for all, he said: "Respect the virtuous and appoint the able, not the party father and brother." Don't be partial to the rich and rich, don't be ...... in color" ("Shang Xianzhong")

Two. The idea of a democratically elected social contract. Mozi said: "The ancients, the people of the beginning of the heavens, have not grown up, and the people are people. (Mozi? Same below). There is no power of the state, only the natural rights of the people. Why, then, did government officials at all levels come on?

Mozi expounded the view of democratically elected governments in Shang Ibid.: Because of the original anarchy, "the chaos of the world is like a beast." Therefore, people "choose the best people in the world and become the son of heaven." "He also chose the virtuous and virtuous people in the world, and set them up as the three princes." "Establish princes and kings." "And he chose the virtuous of his country. Set it up to be long" - from the Son of Heaven to the Three Princes, from the princes to the Chief. Officials at all levels of government are democratically elected.

Mozi? The scriptures clearly point out: "The king, the minister, and the Meng (people) are also in agreement." In other words, when people elect a government, they have a social contract. Mozi expounded on this social contract in Shang Tongzhong: (1) When people elect a government, they cede part of their natural rights to the government, and the government has the power to "govern the world", "make it five punishments", and "use the world to serve the world with its righteousness". (2) The establishment of the capital and the establishment of the princes of the Son of Heaven are not for him to be arrogant and lascivious; And the addition of doctors and teachers is not to let them indulge in pleasure, but to let them delegate responsibilities and govern the country according to the way of justice. Those in power have the obligation to "eliminate harm for the prosperity of all the people, the rich and the poor, and the peace and chaos." ”

Mozi criticized the rulers of the time for violating this social contract, saying that "if the time is right, the original is different from the ancients."

The prince appointed his father and brother as the chief executive, "not governing the people properly", which led to social chaos, and the people refused to coordinate with the above, and the responsibility lies with those in power. (See Shang Tongzhong).

Three. The republican revolutionary ideology that is not offensive and praised. Mozi believes that "officials are impermanent, and the people are not cheap, and those who are capable will be raised, and those who are incompetent will be lowered." ("Shang Xian Shang"). He opposed hierarchies and what Confucianism called the "Mandate of Heaven." He pointed out that the "Mandate of Heaven" in Confucianism is "the great evil of the world" ("Fei Fate"). "The fateful man is the work of the tyrant king, the trick of the poor (narrated), and the words of the unkind." ("Non-Confucianism").

In Mozi's view, it is an obligation of those in power to practice "righteous government" and not to "govern forcefully". Those who practice "righteous government" are "called holy kings by citing the world's good names"; Those who practice "power government" are called tyrants because they cite the world's notoriety. (Mozi? Tianzhi Shang).

The tyrant king was in power, and Mozi advocated a republican revolution. On the one hand, Mozi called the war in which a big country attacks a small country and a strong country attacks a weak country as "attacking", and strongly opposes this, believing that "there are no big or small countries today, and all are in the sky." "Maintaining diversity; On the other hand, Mozi praised the people's war against the tyrannical monarch who was tyrannical and cruel to the people, and praised it, which in fact gave legitimacy to the republican revolution. (See Mozi? Non-Conquering").

The "righteous government" under the logical development of equality and love is a republican politics and a politics for the benefit of the people. Because of historical limitations, Mozi did not propose checks and balances of power, but emphasized fair competition and equal games. Mozi pays attention to the protection of the rights of minorities and the weak, "the strong do not cling to the weak, the many do not rob the widows, the rich do not insult the poor, the noble do not deceive the lowly, and the deceit does not deceive the foolish." (Mozi? and in love). "Strong", "weak", "many", "widowed", "rich", "poor", "expensive", "cheap", "deceitful" and "stupid", these opposing sides are, in Mozi's view, the legitimate objective existence of normal society, and there should be a rule of the game for them to live in harmony. Although Mozi advocated "Shangxian" and "Shangtong", he based all this on equal competition and paid attention to republicanism. The fur of a thousand yi, not the white of a fox. He pointed out that the "way of the king" should not be a wise man who disagrees.

Four. The idea of governing the country according to law for the public by legislating. Mozi was the first Chinese thinker to advocate the rule of law. In Mozi? In the "Law Ceremony", Mozi used craftsmen to draw square circles according to the rules and generalized, criticizing the rulers at that time: "Now the great one rules the world." Second, govern a big country. And there is no degree. This is not as good as a hundred work, and it is also argued. He advocated that "those who are engaged in the world cannot be undeceitful." ”

Regarding the form of "law", Mozi believes that there is a constitution (constitution), criminal law (criminal), and military law (oath). He pointed out in "Destiny": (1) "Therefore, those who go out of the country and give to the people are also constitutional." (2) "Therefore those who listen to the prison system of sins will be punished." (3) "Therefore, the whole division and brigade are set up, and the master and apprentice are advanced and retreated." Swear also. ”

On the issue of legislation, Mozi has a unique vision and wisdom, and in "Mozi? The following two points are put forward in the Law Ritual: (1) The Law is not a tool for maintaining tyranny. "If the law is not benevolent, it cannot be the law." In connection with Mozi's exposition of "benevolence", it can be seen that Mozi believes that the purpose of legislation is to protect human dignity, value and rights. (2) The law is not the law of man. Who is legislating? Considering the weakness of human reality, Mozi believes that "there are many monarchs in the world, and there are few benevolent people. "Parents, scholars, kings, are unreliable. It is not up to them to legislate arbitrarily.

What is the fundamental basis for the legislation? Mozi? Rituals and Mozi? The Chronicles of Heaven concentrates on the principle of "Mo Ruo Fa Tian". To sum up, Mozi believes that: (1) "the journey of heaven is broad and selfless" (Mozi? The Law Ceremony) – points out the first important legislative principle: legislation is public. (2) "There are no big or small countries today. The city of heaven is also. No one is young, noble, or low, and all are ministers of heaven. (Mozi? The Law Ceremony) – and pointed out the second important legislative principle: equality before the law. (3) "Those who obey the will of heaven are also righteous and righteous." Those who oppose the will of heaven are also in power. (Mozi? Tianzhi Xia") - pointed out the second important legislative principle: rule of law officials, to practice righteous government.

Mozi? There is a saying in "Under the Chronicles of Heaven" that "the Son of Heaven is good, and God can reward it; If the Son of Heaven has done it, God can punish him. "Mozi" takes the will of heaven as the law", which can be described as well-intentioned. When he said that "heaven loves the people", he said, "What is the meaning of heaven? It is said that he loves the world. "Speaking" is to set up the heavens, thinking that it is a ritual. I know from this that the people of the world and the gentlemen go to righteousness. At that time, the way of constitutionalism was about to emerge.

No wonder Mozi conceitedly said, "I have a heavenly will, such as the rules of the wheel and the rules of the craftsman." ("Chronicles of Heaven"). Mozi's words have traveled through more than 2,400 years of time and space, and they are still deafening.

Five. The idea of free speech in public discussion. Mozi is still virtuous and still the same, but in "Shang Ibid.", it is clearly pointed out that "if there is a mistake, it will be admonished", which shows that Mozi does not advocate a policy of restrictive speech.

Mozi even advocated open discussion of the government, believing that freedom of speech was beneficial to the country: "The king must have the ministers of Fufu, and there must be the subordinates of the emperor." Those who divide the council are delayed, and those who support them can live forever and protect the country. (Mozi? Relatives").

What is commendable is that Mozi elevated freedom of speech to the level of law, believing that the law should not harm the basic human right of freedom of speech. He will "beg the ministers of the king, and the ministers will not dare to brush." (Mozi? Seven calamities") is regarded as a great danger to the country and is strongly opposed.

Six. The Idea of the Political Practice of Civilian Associations. Unlike the other schools of thought, the Mohist group was not only an academic school, but also a civilian political society with strict organizational discipline. Mozi recommended his disciples to become officials, and if they violated the Mohist ideas in the future, they would be recalled. A part of the Mohist family's children as officials should be distributed to the Mohist group.

In order to publicize and realize their political ideas, the Mohist political community traveled all over the world, healed the country, and went to the politically dark and chaotic country to propagate the principles of Shang Xian and Shang Tong; to poor countries to promote the use of funeral rites; to the country that is addicted to lust and propaganda is not happy; to the country of martial aggression and propaganda and love and non-attack; ……。 Mozi often led Mohist groups to participate in political and military activities to help small countries resist the aggression of large powers. From this point of view, Mozi actually advocated freedom of association among the common people. "Huainanzi-Tai Ethnic Training" records: "Mozi served one hundred and eighty people, all of whom could go to the fire and fight with the sword, and die without spinning their heels." They usually eat "quinoa soup", wear "short brown clothes", and have hemp or wooden "qijiao", and are a group of "travelers" who have suffered deeply from the war and are determined to realize the value of life in a difficult way of life and a strict quasi-religious group. The leader of this group is called "Juzi", and all members of the Mo family are subject to the command of "Juzi". After Mozi's death, this group still existed for a long time.

Seven. The chivalrous idea of serving the country and the people. Mr. Jin Yong said: "The great man of chivalry is for the country and the people." "It is in line with the Mo family's view of chivalry.

Mohists are divided into upper, middle, and lower categories, so the articles in the Mozi book are divided into three types: "upper, middle and lower". For example, "Shang Xian Shang", "Shang Xian Zhong" and "Shang Xian Xia". Different chapters are studied by different children. "Shang" refers to a politician; "Down" refers to pure experts and scholars; "Zhong" refers to ascetics who believe in Moxue. Take self-suffering as the extreme. Harming oneself and benefiting others is completely different from the value standard of society, and it is necessary to speak out for all righteous and "righteous" things, and to be jealous of evil and hatred. The source of Chinese chivalrous culture is the Mohists.

During the Spring and Autumn Period and the Warring States Period, the society was agitated. Many national warriors became rangers, and the good and the bad were mixed, so the Mohists studied and expounded the spirit of Ren Xia in their classic works and guided it. Mozi? The Sutra states: "Ren (chivalry)." Soldiers do what they do at their own expense. "It is to suffer oneself to the extreme, to the detriment of oneself and others. Mozi? The Sutra also pointed out: "Ren is what he is evil for, and what he is anxious about as an adult." "The way of chivalry is to act chivalrous and righteous, eliminate violence and peace, punish evil and promote good, and completely ignore their own selfish interests.

The spirit of chivalry is "righteousness". In ancient times, Ren Xia was also known as the "righteous man". Mozi Guiyi, "The Scriptures and Sayings" expounded: "Righteousness, the ambition is to take the world as a fen." And if you can benefit it, you don't have to use it. "It is our duty to seek benefits for the people of the world. Have a high level of ability, but do not necessarily require an appointment.

In the case of injustice in the world, chivalry is precious. Mozi himself also acted with reference to chivalry, "Mozi? Guiyi records: Mozi visited an old friend, and the friend said to Mozi: "Now that there is no one in the world who does righteousness, why should you do righteousness alone, it is better to stop here." Mozi replied: "There is a man who has ten sons, only one of whom is farming, and the other nine are idle. Why? Because there are many people who eat, but few people who cultivate. Now that there is no one under heaven who does righteousness, why should you encourage me to do righteousness, why do you discourage me? ”

When every nation is in danger and the great evil is in power, the rivers and lakes are full of sects and the chivalrous spirit is everywhere. The expectation and enthusiasm for chivalry have become the only hope that the Chinese people are willing to place their hopes on.

In modern times, he will inherit the "will of heaven" of the Mohists, inherit the great cause of the republican revolution, break the inhumanity of "tyrannical power", and create the righteousness of democratic constitutionalism. Tan Sitong is a pioneer in practicing ink science, "I smile at the sky with a horizontal knife, and go to leave the liver and gallbladder two Kunlun." However, this strong ambition of the Mo family can save my Chinese sons and daughters from the harm of the horse religion and expel the ghost of vulgar materialism.

Eight. The people are rich and the country is thrifty, and this section uses the idea. Mozi believed that abundance liberates human nature, while poverty and hunger alienate human nature. "Seven Tribulations" says: "When the years are good, the people are benevolent and good; When the age is fierce, the people are stingy and evil. In Mozi's view, the so-called "righteous government" is to make the people rich, "wanting to be rich and hating the poor" (Mozi? Under the Chronicles of Heaven).

Mozi asked the rulers to "prosper the world's benefits", and the "benefits" mentioned here mainly refer to the "prosperity" of the people. How? Mozi proposed to increase production and save "strong consumption" and build a conservation-oriented society. "Because of the country, to its useless expenses" refers to the exploitation of the country's resources, coupled with frugality.

Importantly, Mozi believed that only by frugality can the people be rich, and that "strengthening the use of this economy" is primarily to oppose the extravagance and waste of state officials. His "Saving Use", "Festival Funeral" and "Fei Le" all directly aimed at the then Son of Heaven and the monarch, and in the "Resignation", he also fiercely criticized the "Lord of the Present" for "violently plundering and the wealth of the people's food and clothing", resulting in "the rich and noble are extravagant, and the lonely and widowed are frozen". It can be said that Mozi was the first thinker in Chinese history to put forward the theory of anti-corruption. We have to say that Mozi's thrifty society is much more clever than the one that Wenshan Hui preached and preached at sea today.

Nine. Scientific rational thought emphasizing logic. Mozi worked as a craftsman and excelled in mechanical manufacturing, and was the first enlightened master in China who advocated scientific rationality. His scientific spirit is embodied in the "Ink Classic" and "Ink Debate".

The "Book of Ink", including more than 180 articles in the "Sutra I", "Sutra Xia", "Sutra Shuo Shang" and "Jing Shuo Xia", is the essence of Mohist scientific thought, including the knowledge of politics, economics, philosophy, education, logic, linguistics, mathematics, optics, mechanics and other aspects, and enjoys a reputation in the academic history of China and the world. His contributions to mathematics and physics more than 2,000 years ago are comparable to those of many scholars in ancient Greece. Mozi discussed "force, the weight is the bottom", and he was the earliest discoverer of the theory of gravity.

The "Mohist Debate", including the Great Fetch and the Little Pole, is the outline of the Mohist theory and system of logic, and it is also the first relatively complete system of logic in ancient China. For the first time in the history of Chinese logic, logical concepts such as "debate", "class", and "therefore" were proposed. This paper discusses the role of "debate", the method of establishing "debate", and the principles that debaters should abide by, and puts forward the logical requirements and common logical errors of the four argumentation methods of "refuting", "determining", "aiding" and "pushing". Mozi's "debate" is based on the knowledge of the class (i.e., the knowledge of things) and the reason for the reason (i.e., the clear basis and reason), which belongs to the category of logical analogy or argumentation.

Ten. Draw on innovative pragmatism. Mozi advocated learning from the past. "Words must be three expressions", first of all, "those who have a foundation": "the things of the ancients and the holy kings" refer to the gains and losses of learning from the experience of ancient times. However, Mozi was not superstitious about ancient times, but believed that only the good ones of ancient times were praised and promoted, and the bad places of ancient times should be innovated. Ploughing Pillars). Based on goodness, from goodness as flow.

What is this "goodness"? The other "two tables" of Mozi's "three expressions" are very clear. "Those who have the original": "Investigate the reality of the people's ears and eyes in the lower plains", which refers to relying on the voice of the people. "Those who are useful": "Abolish the criminal government, and look at the interests of the people of the country" refers to whether it can bring actual benefits to the people. (See "Fate Strikes")

From this point of view, Mozi is a pragmatist, and he is also a pragmatist who judges right and wrong based on the opinions and interests of the people.

When Mozi is reincarnated, he will definitely not take the lead: "We don't learn from the West's set of three powers and two parties", he will definitely listen to the voice of the people and watch the interests of the people. (To be continued......)