PS: The Mohist - a civilian scholar in ancient China, Ren Xia and Non-Attack, have made significant contributions to China's science and technology, but due to various reasons, they are almost lost, Gu Xiaolong is determined to find the last successor of the Mo family, and contribute to the development of Mojia doctrine and martial arts. Ask for clicks, ask for tips, ask for subscriptions, ask for monthly passes!

Chapter 89: Looking for the Mohists?

Gu Xiaolong visited the martial arts world of country C, especially after visiting Shaolin, Wudang, Emei, the leading factions of the martial arts world of country C, he became even more famous, and the entire martial arts community of country C knew that there was a "Tai Chi young man", who was familiar with the martial arts of various sects, and his internal strength had reached the point where there was no one in the past who had never been seen before. All sects and factions hoped to be able to get the guidance of his ear and face life, but at this time, this "Tai Chi Young Hero" disappeared and never appeared again. It turned out that Gu Xiaolong, the "Tai Chi Young Hero", was really doing a big thing, that is, looking for the "Mo family".

The Mojia family is one of the hundred schools of thought in the Spring and Autumn Period of China and the Warring States Period, the founder is Mo Zhai, known as Mozi, and the name of the Mojia is derived from the founder. Later, due to the exclusive Confucian policy of Emperor Wu of the Western Han Dynasty, changes in social mentality, and the arduous training, strict rules and noble ideas of the Mo family itself, which were not accessible to everyone, the Mo family basically disappeared after the reign of Emperor Wu of the Han Dynasty.

Mozi's surname is Mo Zhai, born and died about 468 BC ~ 376 BC, a native of Lu. Born into the lower strata of society. Originally trained by Confucianism (Huainanzi? The essentials contain: "Mozi learned the business of Confucianism and received the art of Confucius. ”）。 Later, because he was dissatisfied with Confucianism's ruling ideology of maintaining power, nobility, respect, and relatives and suppressing human nature, and had doubts about Confucianism's emphasis on red tape and funeral reports that were harmful to wealth, he "used Xia Zheng against the way of thought". It is emphasized that we should learn from Dayu's spirit of hard work and frugality. So he broke away from Confucianism's "its king." then be prosperous and honorable". And the creation of the Mo family. In order to promote his own ideas, Mozi recruited a wide range of disciples, and the number of ordinary cronies and disciples amounted to hundreds.

Confucianism and Motong were both prominent scholars in the Spring and Autumn Period and the Warring States Period ("Han Feizi? Xianxue"), at that time, there was a saying that "if you do not enter Confucianism, you will enter ink". In the pre-Qin period, the Confucian and Mo families were divided into courts. In the late Warring States period, the influence of Moxue was even higher than that of Confucius.

The Mohists are also regarded as the earliest non-governmental associations in China. Tightly organized and disciplined, its supreme leader was called "Juzi or Juzi", and members of the Mo family called themselves "Mozi". Mo Zhai may be the first generation of "giants". Titan is appointed by the previous generation, passed down from generation to generation, and enjoys supreme authority in the group. "One hundred and eighty Mozi servants, all of whom can go to the fire and die without returning their heels" ("Huainanzi? Tai Training).

Most of the ink writers come from the lower strata of society, with the purpose of "rejuvenating the benefits of the world and eliminating the harm of the world". ink is not abrupt", especially hard practice. "The short brown clothes, the soup of quinoa, the morning is obtained, then the Xi Fude", "the top of the heel, the benefit of the world, for it" ("Mencius? Wholeheartedly). "With fur brown as clothing, with trampling (straw sandals) as clothing, day and night, to self-suffering as the extreme", life is hard. The ink can "go to the soup and die, and die without spinning the heel", which means that he will not turn his heel and retreat until he dies. Those who engage in debate among the ink scholars are called "ink debate"; Those who engage in martial arts are called "ink heroes". The Mo must obey the leadership of the giant, and its discipline is strict, and it is said that "the law of the Mo man, the murderer dies, and the wounder is punished" ("Lü's Spring and Autumn Period?"). Go private"). For example, the son of the giant belly killed someone, and although he was forgiven by King Qin Hui, he still adhered to the "Mo Man's Law" of "death to the murderer".

According to the Mohist regulations, the Mohists who were sent to various countries as officials must carry out the political ideas of the Mohists; It's better to quit when that doesn't work. In addition, the inkers who are officials should donate money to the group, so as to "share the wealth". Leaders should lead by example.

Mohists are a school of thought with leaders, doctrines, and organizations, and they have a strong sense of social practice. The Mo scholars endured hardships and stood hard work, were strict with themselves, and regarded the maintenance of justice and morality as an unshirkable responsibility. Most of the ink writers were knowledgeable laborers.

In the late Warring States period, it was merged into two branches: one focused on the study of epistemology, logic, geometry, geometric optics, statics and other disciplines, which was called "Mohist Post-Learning" (also known as "Late Mohist"), and the other was transformed into a ranger in Qin and Han society.

In the early period, the Mohists had a great influence at the beginning of the Warring States period, and were called Xianxue together with the Yang Zhu School. Its social ethics centered on love and love, advocating "harmony and ease of separation", and opposed the concept of social hierarchy emphasized by Confucianism. It proposes "mutual love and mutual benefit", and takes Shangxian, Shangtong, thrift, and funeral as the method of governing the country. It also opposed the annexation wars of the time and put forward the idea of non-offensive. It advocates non-fate, heavenly will, and clear ghosts, denying the mandate of heaven on the one hand, and at the same time acknowledging the existence of ghosts and gods. In the early period, Mohists put forward an experience-based method of epistemology, advocating "hearing what is seen" and "taking truth and name". It proposes three tables as a way to test whether the understanding is correct or not. (Table 3: Mozi's criteria for testing whether the understanding is correct or not.) The three tables are "the things of the ancient holy kings", that is, they are based on the historical experience of the ancient holy kings recorded in history. "Shimohara examines the reality of the people's ears and eyes", that is, based on the feelings and experiences of the people. "Abolish (issue) as a criminal policy, and look at the interests of the people of the country", that is, whether the results of political practice are in line with the interests of the state and the people as the basis. This is the earliest proposition on the criterion of truth put forward in the history of Chinese philosophy, which has had an important impact on later generations. ）

In the later period, the Mohists converged into two branches: one focused on the study of epistemology, logic, geometry, geometric optics, statics and other disciplines, which was called "Mohist Post-Studies" (also known as "Late Mohists"), and the other was transformed into a ranger in Qin and Han society. The former inherited many of the social and ethical ideas of the Mohists in the early period, and made great achievements in epistemology and logic. In addition to affirming the role of sensory experience in cognition, the later Mohists also recognized the role of rational thinking in cognition, which overcame the empiricist tendency of the early Mohists. It also makes a clear definition of the basic categories of ancient logic, such as "reason", "reason" and "class", distinguishes three types of concepts such as "reach", "class" and "private", and also studies the forms of judgment and reasoning, which occupies an important position in the history of ancient Chinese logic.

After the Warring States period, the Mo family has declined. By the time of the Western Han Dynasty, due to Emperor Wu of the Han Dynasty's policy of exclusive respect for Confucianism, changes in social mentality, and the hard training, strict rules, and noble ideas of the Mohists themselves, which were not accessible to everyone. The Mo family basically disappeared after the Western Han Dynasty. However, according to archaeological findings, the last generation appeared in the late Qing Dynasty. Resist and all perish

An important school of thought emerged in the "Hundred Schools of Thought" during the Spring and Autumn Period and the Warring States Period. The book "Mozi" was recorded and compiled by his disciples when Mozi was lecturing. The text is unpretentious. Lacking in literature, but strong in logic, and good at using specific examples to reason, the reasoning essay has been greatly developed, and has played an important role in the development of argumentative essays in later generations. The founder was the famous thinker Mozi (墨翟 [音笛dí]). Mo Zhai advocated "love", "non-aggression", and "virtue", which was in sharp opposition to the Confucian view.

Mohism is a school of thought that preaches benevolent government. Before the rise of Legalism, which represented the interests of the new landlord class, Mohism was the largest school of thought in opposition to Confucianism in the pre-Qin period, and it was ranked as "Xianxue". "Han Feizi? "Xianxue" records: "The Xianxue of the world. Rumo also. Where Confucianism goes, so does Confucius; Where the ink goes, the ink Zhai also. "Mozi wants to greatly change Zhou's system.

The social ideal and legal concept of "mutual love and mutual benefit": the Mohists believe that the era in which they live is a troubled era of strong and weak, widows and widows, rich insulting the poor, and arrogance and lowliness; The people live a miserable life of "no food for the hungry, no clothing for the cold, and no rest for the laborers"; The reason is that "no one in the world loves each other" and should be replaced by an ideal society in which "everyone in the world loves each other". In order to realize this ideal, they advocated "mutual love and mutual benefit" in which people love and benefit each other, and opposed "not to be evil and to be thieves" in which people fight and harm each other. In this way, an ideal society will emerge in which "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 be arrogant, and the deceit does not deceive the foolish."

The Mohist view of law is also centered on "mutual love and mutual benefit" and serves their social ideals. They attach great importance to the role of "law", "ritual" or "law", and believe that no matter what work they do, they must have "law", just like the "square and the square, the circle and the rule", otherwise nothing will be accomplished. Mozi? The Scripture says, "Dharma." If it is (in accordance with the law), everything must be done in accordance with the law. To govern the world, the country should of course have "law". The key lies in what is the "law" and what is the law? The Mohist reply is that it is necessary to "take heaven as the law" and "Mo Ruo Fa Tian". Because "the journey of heaven is broad and selfless." Its generosity is not virtuous ("Qun Shu Zhi Yao" as "rest"), and its brightness is not decaying". This means that Heaven is the most just and merciful. In order to "take heaven as the law", we should use heaven's desires and evil to determine people's code of conduct. Under the pretext that heaven "has both and eats everything," they declared: "Heaven wants people to love and benefit each other, but not to be evil and thieves." That is to say, "taking heaven as the law" should take "mutual love and mutual benefit" as the "law". The "law" referred to by the Mohists is broadly defined, including not only the norms of behavior such as law and morality, but also the weights and measures such as rules and standards. The purpose of their proposal of "taking heaven as the law" is to make "mutual love and mutual benefit" a unified objective criterion for judging all right and wrong, right and wrong, good and evil, and merit and deed.

The Mohist "Fatian" can be understood as the natural heaven of law, that is, their "love and mutual benefit" are said to be in line with natural law. However, the Mohists finally turned to "Shinto teaching", and even put forward such an argument: "Those who love others and benefit others will be blessed by heaven; Whoever is wicked and thieves will be punished by heaven"; "The Son of Heaven is good, and God can reward him; If the Son of Heaven is violent, Heaven can punish him." In this way, the "heavens" are described as the personal gods who can reward the good and punish the evil, and the supreme lord above the Son of Heaven, and fantasize about using the power of traditional religious superstitions to realize their ideals. Therefore, "love and mutual benefit" has become "Tianzhi", that is, the will of heaven, and thus put on the cloak of religion.

The legal origin theory of "the righteousness of the whole world": In order to realize the principle of "mutual love and mutual benefit", the Mohists put forward the proposition of "Shang Tong", requiring all levels of righteousness up to the Son of Heaven must "be the same as the righteousness of the world". That is, to unify thoughts with "mutual love and mutual benefit". They believe that "the ancients were born from the people, and there was no time for criminal government", that is, before the emergence of the state and the law, everyone had their own standards of right and wrong. "One person is one righteousness, two people are two righteousness, and ten people are ten righteousness", everyone has different opinions, "people are their righteousness, and they are not human righteousness". Therefore, everyone competes with each other and harms each other, "the chaos of the world is like a beast." This requires "selecting the best and most virtuous people in the world and standing up as the son of heaven" and "being long" at all levels. Then the Son of Heaven "issued a constitutional decree to the people of the world", from top to bottom "the righteousness of the world", and asked the people to report the situation of "good" and "bad" to the top of the level. so that "those who love the world" and "those who get it will be rewarded"; "The One Who Thieves in the World". "Punish it if you get it". The people should not only be "equal to the Son of Heaven." "The place of the Son of Heaven is. It must be; What the Son of Heaven does not do, it must not be", and must obey the superiors at all levels: "What is above will be what it is; What is above will not be what is not"; "If there is a fault, it will be admonished, and if there is a good, it will be recommended (visited)." In this way, "the world will be governed".

The Mohists put forward this theory of the origin of the law of "the righteousness of the same world", with the aim of elevating "mutual love and mutual benefit" to a national policy and law, so that it can be implemented by the coercive power of the state. They demanded that the upper and lower levels "still have the same meaning". That is, the ruler and the people are required to be able to "love each other and benefit each other" in the standards of right and wrong, good and evil. They thought it was perfectly feasible in their ideal ancient society. But this was not the case in the real society at that time, and the "princes" at that time did not think about the people at all, so although they advocated "the same as the Son of Heaven", they did not absolutize the monarchy. They support the "conjunctive monarch" who loves the people, but oppose the "other monarch" who harms the people. Moreover, although the monarch has the right to legislate and "treat it as a criminal government", it must be examined whether it can "benefit the people of the country" in practice, otherwise it cannot be a "law".

"Not a party father and brother, not partial to the rich" and "reward the virtuous." Punishment should be violent": In order to ensure the implementation of the principle of "mutual love and mutual benefit", the Mohists also require that the leaders at all levels must be held by sages who are loyal to this principle. Therefore, the proposition of "Shangxian" was put forward. They believed that the key to the poor governance of the vassal states at that time was that "they could not govern with meritocracy." If "the prince knows that he can govern with virtue and virtue", he will be able to achieve "the people have no hunger and no food, cold and no clothing, no rest, and no chaos and no governance". Therefore, the Mohists resolutely opposed the patriarchal hereditary system stipulated by the Zhou rites and the principle of "kinship" of cronyism, and also opposed the Confucianism that upheld "rites", and clearly pointed out: "Today, the princes and princes are rich and noble, and they are all relatives of the princes and princes. These people are not all virtuous, and if they are allowed to govern the country, "then the chaos of their country can be known."

Therefore, if you want to govern the country well, you must "not be a party father and brother, not be partial to wealth and nobility, and not be colorful." The sage lifts it up, the rich and the noble, and thinks it is the official; Those who are unscrupulous will be abolished, and those who are poor and lowly will be regarded as servitude." As long as it is a "sage", "although the person who is in agriculture and industry, if he has the ability, he will be raised, the lord of high giving, and the lord of re-giving"; If they are not virtuous, even the nobility must be "abolished". The conclusion is that "officials are impermanent, and the people are not cheap." This idea of "Shang Xian" was actually a prelude to the later Legalists' demand to change the Shiqing Shilu system into a non-hereditary bureaucratic system. But the "Shangxian" of the Mohists is different from the Legalists.

The Mohist "way of being virtuous" is "the powerful to help others, the rich to divide people, and the Taoist to persuade to teach others", while the Legalist standard of virtue is to start from meritorious cultivation and warfare. Because of the "virtuous", the Mohists also advocated in law that "reward the virtuous and punish the violent". If "rewarding the virtuous and punishing the untyful" will not play the role of "persuading the good" and "stopping violence". In order to give full play to the power of rewards and punishments, the Mohists also pointed out that law, morality, and public opinion must be consistent and cooperate with each other. If the rewards and punishments in law and public opinion are inconsistent, it is impossible to "persuade goodness" and "discourage violence" if "what is rewarded by the superior is what the people do not" or "what is punished by the superior is praised by the public". For rewards and punishments to work, favoritism must also be opposed. Do "reward the virtuous and punish the violent, and there is no place for relatives and brothers". This is the inevitable logic of the Mohists advocating "both love and love" and "Shangxian". The Mohists also proposed, "If you see those who love the world and tell them, they will also love the world, and those who can get it will be rewarded; If you see a thief in the world and do not tell him, he will be punished as if he was a thief in the world." It not only rewards the recommended talents, but also cracks down on hidden traitors. In this way, we can achieve "rewarding the virtuous, punishing the violent, not killing the innocent, and not losing the guilty".

"The murderer dies, the wounder is punished" and "the thief is killed, not the murderer": There are not many Mohist ideas on criminal law, but the most popular ones are "the murderer dies, the wounder is punished" and "the murder of the thief (the word "person" is derived), not murder". The former was prescribed as the "Law of the Mohists" (Mohist discipline). Based on this spirit, the Mohists are very serious and cautious in conviction and sentencing, especially the death penalty. He has repeatedly emphasized the "correctness of the criminal law" and at the same time advocated acting in strict accordance with the law. Mozi? The Sutra says, "Sin is also forbidden." The First Scripture says, "Sin is not forbidden, but harm is not sinful." "This means that as long as the prohibition (criminal law) is not committed, even if it is harmful, it does not constitute a crime." The murderer dies", which is against the indiscriminate killing of innocents, and is also a condemnation of the aristocracy at that time for arbitrarily abusing and killing innocents. But in Mozi? In Kotori", he put forward the proposition of "killing thieves, not killing". That is, it is not against killing thieves. The reason is that the Mohists talked about "love and love" on the basis of maintaining private ownership. They consider theft to be a crime. It is because it "does not work with it." for reasons other than those they possess", and therefore should be punished, even killed. Although the Mohists upheld private ownership and did not deny the hierarchy of the noble and lowly, they advocated that "those who rely on their strength will live, and those who do not rely on their strength will not live", and oppose "self-interest at the expense of others" and "gain for nothing", especially against "the rich insulting the poor" and "the noble and arrogant", so the main target they want to crack down on is not ordinary thieves, but the "master of the present" who "works generously for the people and robs the people's food and clothing". They believe that it is these "lords of the day" who have created the situation in which "the rich and noble are extravagant, and the lonely and widowed are frozen, and although they want to be disorderly, they cannot get it", thus making the people "hungry and cold, so they are treacherous." This is an in-depth economic analysis of the reasons for the "crime" of the working people.

Based on the principle of economic legislation of "benefiting the people": the Mohists in order to stop the aristocracy from "tyrannizing the people's food and clothing". "Those who are hungry are not allowed to eat", "Those who are cold are not allowed to wear", and "Those who work are not allowed to rest" are called the "three plagues" of the people. Devoted to "the prosperity of the country", "the masses of the people", and "the rule of criminal administration" are called the "three tasks". In their view, in order to eliminate the "three troubles" and realize the "three tasks" in order to "rejuvenate the world and eliminate the evils of the world," it is necessary not only to rely on "mutual love and mutual benefit," but also to make the wealth of the whole society abundant. Therefore, the principle of economic legislation based on the development of production and the restriction of waste based on "benefiting the people" was proposed. The first is to "make it better to cultivate and gather more corn" and "to make each one do what he can". The Mohists believed that wealth and poverty did not depend on "life", but on whether people worked hard to engage in production, as long as people were willing to work actively and do what they could. You can create more wealth. Therefore, the ruler at the time of legislation. This must be used as a guide. The second is that "whatever is sufficient for the people shall be given, and the additional fees shall not be added to the people." That is, to produce the means of subsistence until they can satisfy the need, and not to produce luxuries and greed for pleasure; All uses should be terminated if they are detrimental to the people's livelihood. Therefore, the Mohists put forward the ideas of "frugality", "frugal funeral" and "non-music", and opposed the various etiquettes and thick burials and long-term clothes (mourning clothes) that the nobles paid attention to. However, they regarded music and other spiritual arts as luxuries for the aristocracy, and rejected them all, not realizing that art was also needed in the spiritual life of the working people.

The basic ideas of Mohism mainly include the following ten points: 1. Simultaneous love - complete fraternity (as opposed to the Confucian approach of kinship, the treatment of relatives such as father's kindness, son's filial piety, brother's friend, brother's brother, etc., is extended to other strangers. ）

2. Non-offensive -- opposing wars of aggression. (War is a meaningless act of sabotage that harms the loser, hurts people's lives, and damages their talents.) For the victorious side, it is only a few cities and taxes, but in general the damage and losses are also huge, so war is a pointless act. ）

3. Shang Xian - regardless of whether you are high or low, only meritocracy.

Fourth, Shang Tong - serve the people with one heart and one mind, and eliminate the disadvantages for the society. (There is a saying that "Shangtong", which believes that the Son of Heaven is the head of a hundred officials, and the people obey the orders of the hundred officials, and they are the same as the above, which is the meaning of "Shangtong".) ）

5. Tianzhi - grasp the laws of nature. (There is a saying that the Son of Heaven administers on behalf of Heaven, and it is inferred from the same concept that the people act according to the will of Heaven.) ）

6. Ming Ghost - Respect the wisdom and experience of predecessors. (There is a theory that the Mohists said that the ghosts did not be superstitious, but hoped to use the gods and ghosts to make the people vigilant and not evil.) ）

7. Destiny - Take control of your own destiny through hard work.

8. Non-music - get rid of the shackles of ritual music divided into hierarchies, and abolish the cumbersome and extravagant chime making and playing. (Ancient music was time-consuming, costly, and useless to the state without the act of production.) ）

9. Saving - saving to expand production. Against a life of luxury and pleasure.

10. Funeral - do not waste social wealth on the dead. (The Confucian burial costs money, and the funeral takes three years, and after three years, people are weak and need help to get started, which affects the country's productivity, which is a wasteful thing.) ）

In addition, there is logic, etc.; Mozi was also an outstanding scientist who made significant contributions to mechanics, geometry, algebra, optics, etc., which is beyond the reach of contemporary scholars. The achievements of the Mohists in science have been praised by many scholars, and Cai Yuanpei, the first Minister of Education of the Republic of China, believes that "the pre-Qin Dynasty was the only Mozi who governed science". Historian Yang Xiangkui said: "The scientific and technological achievements of the ancient Chinese Mohists were equal to or surpassed those of the whole of ancient Greece." ”

According to legend, Mo Zhai was originally a native of the Song Kingdom, and later lived in the Lu Kingdom for a long time. He once studied Confucianism, but because he was dissatisfied with the triviality of "etiquette", he set up a new theory, gathered disciples to give lectures, and became the main opponent of Confucianism. It is said that the king of Chu had planned to attack the Song dynasty, and Mozi went to persuade the king of Chu, and won the victory in a simulated attack and defense like a public defeat, and the king of Chu had to retreat. Mozi's thoughts and propositions can be found in Mohists.

Historians have not been able to determine Mozi's real name, and there are various theories as follows:

Mozi's surname is Mo Ming Zhai, and the most traditional and accepted saying is that Mozi's surname is Mo Ming Zhai. "Lü's Spring and Autumn", "Huainanzi", "Historical Records. Mencius Xunqing's Biography is called so. "Yuanhe Surname Compilation" clearly said that after Mozi was a lone bamboo king, he was born with Mo and changed to Mo. And the New Tang Book? The Art and Culture Chronicle also follows this statement.

Mozi's surname is Zhai and his name is Wunan, and Qi Kongzhigui's "Beishan Shifting Text" calls Mo Zhai "Zhaizi", and the "Langhuan Ji" written by Yi Shizhen of the Yuan Dynasty also echoes this statement, and believes that Mozi's surname is Zhai Mingwu. Zhou Lianggong of the Qing Dynasty wrote "The Book and Shadow of the Solid Tree House" more specifically: "Take ink as the way, and now take the surname as the name." "It is believed that his surname is Zhai, and his surname is changed to a name; And "ink" is a school of thought. The late Qing scholar Jiang Qiong's "Reading Zi Yan" inherited Zhou Lianggong's statement, and further explained that it was thought that there was indeed the surname "Zhai" in ancient times, but there was no surname "Mo", and among the sons of the Warring States Period, Confucianism, Taoism, name, law, yin and yang, vertical and horizontal, miscellaneous, agriculture, novels, etc., did not use the surname as the name of the school, so Mo should be the name of the school.

Modern scholar Hu Huaichen has studied Mozi, and in his article "Mo Zhai is Indian", he proposed that Mo is neither a surname, nor is Zhai a surname, let alone a name, but a sound of "貊Di" or "Mandi", which is used to call a foreigner whose name is unknown.

Mo is one of the ancient criminal names, and the modern scholar Qian Mu's "The Biography of Mozi" studies from the perspective that ink punishment is one of the ancient criminal names, and believes that the ancients committed light punishment, then they were punished as slaves and hard labor, so the name Mo was a prisoner, which was actually slavery, and the Mo family lived a thin life, and its way was extremely self-suffering. Mozi and his disciples are "calloused, black-faced, and don't dare to ask questions", and everyone can make "go to the fire and die". In this way, it is called ink. In history, Yingbu, the king of Huainan in the Western Han Dynasty, was called Huang Bu after being tortured, which is also a proof. And Zhai is indeed a name, because "Mozi" and "Lü's Spring and Autumn" record Mo Zhai, often called "Zhai".

The 53 existing chapters of Mozi, which were gradually supplemented by Mozi and his disciples of various generations, are the basic materials for the study of Mozi and Mohist doctrine. Among them, there are 6 articles, including "Sutra Shang", "Jing Xia", "Jing Shuo Shang", "Jing Shuo Xia", "Datori", and "Xiaotori", which are generally called "Mojing" or "Mojing", focusing on epistemology and logic, and are called late Mohist logic or Mobi logic in the history of logic (one of the three major logic systems in the ancient world, the other two are the logic system of ancient Greece and the cause and understanding of Buddhism); It also contains many natural sciences, especially astronomy, geometrical optics, and statics. (To be continued......)