readx;??? Zhang Jiashi was looking forward to the appearance of the assassins, but he seemed to have forgotten one thing, that is, the guards he brought with him would not do nothing. Pen @ fun @ pavilion wWw. ｂｉｑUｇE。 info{To see the latest chapter:}, especially Yu Yong, the part-time captain of the Great Qin Empire.

After knowing that there was indeed a problem in the village, Yu Yong first took out the long knife with a somewhat curved blade in his hand, but there was also a certain thickness on the back of the knife, and said loudly: "Ten people, follow me !!"

Seeing such a scene, Zhang Jiashi quickly opened his mouth, intending to say something. But in the end, when Yu Yong joined up with the others and turned back to kill Yongya and the Assassins, he finally decided not to say anything.

Because things have come to such a point, it doesn't make much sense to say anything.

And then, the screams in the village kept ringing out......

Zhang Jiashi knew very well that these swordsmen under Yu Yong's command were absolutely loyal guards to the Great Qin Empire, and they themselves were war orphans who were selected and adopted by Chen Ping's intelligence team during the war.

And this situation, in fact, was prepared before Zhang Jiashi launched the western expedition to Liaoxi.

And these orphans who were selected, had good martial arts talents, and were also good in bones, were trained by the Mo family, and then became the elite swordsmen in the Langzhong Legion of the Great Qin Empire.

......

After Zhang Jiashi cooperated with the Mo family, he naturally needed to have a certain understanding of the Mo family before he could rest assured.

In history, Mohism is a philosophical school in the Eastern Zhou Dynasty of China, one of the hundred schools of thought, and Confucianism represented by Confucius, Taoism represented by Laozi together constitute the three major philosophical systems in ancient China, Legalist representative Han Feizi called it and Confucianism "the world's manifest learning", and Confucianism representative Mencius also said "the words of the world, do not return to Yang (Yang Zhu, Taoist representative figures) then return to Mo (Mozi)" and other words, proving that Mohist thought was once brilliant in China. Yang Mo is originally two sides of the coin, so Yang Mo complements each other. However, throughout the ages, people have evaluated Yang Mo with Mencius's general way of thinking of "distance from Yang Mo", which is unfair.

The Mohist family was born around the Warring States period. The founder is Mo Zhai (Mozi). The Mohists were a highly disciplined academic society, and their leaders were called "Juzi", and their members had to carry out the Mohist ideas when they went to various countries to serve as officials, and the income from them had to be donated to the group. The Mohist school is divided into the early and late periods: the early period of thought mainly involves socio-political, ethical and epistemological issues, and focuses on the wars and turmoil of the present world, while the later Mohists have made important contributions to logic and begin to move closer to the field of scientific research.

The main ideological proposition of Mohism is: equal mutual love (concurrent love) between people. Oppose wars of aggression (non-offensive), advocate economy, and oppose extravagance and waste (economizing). Emphasis is placed on inheriting the cultural wealth of predecessors (Ming Ghost) and mastering the laws of nature (Tianzhi).

Because of the unique political nature of Mohist thought, and the collusion policy of government and school of Emperor Wu of the Western Han Dynasty to "depose a hundred schools of thought and respect Confucianism alone", the Mohists were constantly suppressed and gradually lost the practical basis for their existence, and Mohist thought gradually became extinct in China; it was not until the end of the Qing Dynasty and the beginning of the Republic of China that scholars re-excavated the Mohists from the pile of old papers and discovered their progressiveness.

Mozi, the founder of the Mo family. Probably the only philosopher in Chinese history who was born as a peasant, Mozi founded the Mohist doctrine, which had a great influence in the pre-Qin period, and was called "Xianxue" along with Confucianism. He put forward the views of "concurrent love", "non-attack", "Shangxian", "Shangtong", "Tianzhi", "Ming ghost", "non-life", "non-music", "festival funeral", "thrift", "thrift" and other views, with love as the core, and thrift and shangxian as the fulcrum. During the Warring States Period, Mozi founded a set of scientific theories with geometry, physics, and optics as outstanding achievements. At that time, hundreds of schools of thought contended, and it was known as "non-Confucianism and ink". After Mozi's death. The Mohists are divided into three schools: Xiangli's ink, Xiangfu's ink, and Deng Ling's ink. According to the historical materials of Mozi's life and deeds, his disciples collected his quotations and completed the transmission of the book "Mozi".

Mozi has become the foundation of the Mohist doctrine, and it is also an important foundation for understanding Mozi's way of thinking:

The political ideas of "Mozi" are mainly reflected in the articles "Shangxian", "Shangtong", "Non-attack", "Saving Use", "Saving Funeral" and "Feile". Mohists advocate the principle of meritocracy and oppose cronyism. It says that officials cannot always be noble, and ordinary people cannot always be lowly. It advocates that officials at all levels, from the Son of Heaven to the lower levels, should choose the sages of the world to serve as them. Mozi opposed the war of aggression launched by the rulers, stood in solidarity with the invaded countries, and ran for this and howled, bravely upholding justice. Mozi was extremely disgusted by the arrogant and lascivious life of the ruler. Advocates for restrictions on rulers. For the funeral of the dead, Mozi advocated frugality and opposed extravagance and waste. These objectively reflect the aspirations and demands of the broad masses of working people.

The ethical ideas of "Mozi" are mainly reflected in "Concurrent Love", "Relatives", and "Self-cultivation". Mozi advocated "mutual love and mutual benefit", people should love and benefit each other regardless of whether they are high or low, so that there will be no phenomenon in society to bully the weak, to bully the lowly, and to deceive the foolish with wisdom. The king should love the virtuous and virtuous, and the loving father should love the filial son. People should not be resentful when they are poor, and they should be righteous when they are rich. Be kind to the living, and mourn for the dead, so that society will move towards great harmony. Although Mozi's ethical thought erases class nature and has utopian overtones, it is the voice of the working people who demand equality, resist oppression, and call for freedom.

The philosophical ideas of Mozi are mainly reflected in the chapters of "Fei Ming", "Guiyi", "Shangtong", "Tianzhi", "Ming Ghost" and "Mojing". The greatest contribution of Mohist philosophical thought is epistemology. Mozi advocated that knowledge should be divided into three categories: "hearing and knowing", "speaking and knowing", and "knowing" is the knowledge of imparting, "saying and knowing" is the knowledge of reasoning, and "knowing by yourself" is the knowledge of practical experience. This negates the transcendentalism of idealism.

To this end, Mozi proposed the famous "Three Expressions Method" in terms of epistemology, saying:

"Those who have roots, those who have originals, and those who are useful. In what is the top? Where is the original to observe the reality of the people's ears and eyes. What is the use of it? It is abolished as a criminal government, and the interests of the people of the country and the people are viewed. There are three expressions of this so-called statement. “

"Mozi is not fateful" says that Mozi also opposes the "Mandate of Heaven" advocated by Confucianism, he does not believe in the existence of "Mandate of Heaven", and he advocates "Shangli". In terms of the relationship between "name" and "reality", the Mohists believe that "name" must be subordinated to "reality", and without "reality" as a basis, "name" is false. These ideas are all materialistic in nature. However, Mozi also believed in "Tianzhi", he believed that heaven has a will, and heaven can reward good and punish evil. Love and hate others. He also argues for the objective existence of ghosts and gods, which inevitably falls into the mire of idealism. This shows that the materialist thinking of the Mohists is still flawed and not thorough.

The logical ideas of "Mozi" are mainly reflected in the six chapters of "Jing", "Jingshuo", "Datori" and "Xiaotori", which are mainly the thoughts of Mohists in the later period. In the Book of Ink, the later Mohists put forward a complete set of logical concepts such as "debate", "class", and "therefore". In the chapter "Kotori", the role of debate is discussed, that is, debate is to analyze the difference between right and wrong. Examine the laws governing chaos and find out where the similarities and differences lie. Investigate the truth of the name, judge the benefits and disadvantages, and solve the suspicion. Several ways of debating are also described, and the study of reasoning is very fine. In the later period, Moxue established a fairly rigorous and complete logical theory, which played a pioneering role in the history of the development of Chinese logical thought, and had a high academic status. To this day, it is still an important material for people to study the history of Chinese logic and thought, and it gives people wisdom and enlightenment.

The military thinking of "Mozi" is mainly reflected in the chapters of "Preparing for the City Gate", "Preparing for Gaolin", "Preparing for the Ladder", and "Preparing for Water". Because the Mohist school advocates "both love" and "non-attack". Although it is not as comprehensive and profound as the military thinking of the soldiers, it reflects the psychological desire of the broad masses of working people to hate war and yearn for peace.

In terms of most of the ideas of Mozi, especially military thought, many aspects have influenced the development trend of the Mohists.

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 are centered on love. He advocated "both and easy to differentiate" and opposed the Confucian concept of social hierarchy. 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, and on the one hand, denies the mandate of heaven. At the same time, it acknowledges 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 method to test the correctness of understanding (Three Tables: the standard proposed by Mozi to test the correctness of understanding. The three tables are:

1. "The Matter of the Ancient Holy Kings", that is, based on the historical experience of the ancient Holy Kings recorded in history.

2. "Investigate the reality of the people's ears and eyes", that is, based on the feelings and experiences of the people.

3. "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.

The "Three Tables" can be said to be the earliest proposition on the criterion of truth in the history of Chinese philosophy, which has had an important impact on later generations.

In the later period, Mohists were divided into two branches: one focused on epistemology, logic, geometry, geometric optics, and statics. It is called "Mojia Houxue" (also known as "Later Mojia"), and the other is transformed into rangers 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 Mo family itself, 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 and all perished. There is also a saying that the last generation of Juzi in the late Ming and early Qing dynasties left a suicide note, and there were only two disciples left in this Juzi, one outside and one inside, and the outer disciples traveled far away to establish a career, and the inner disciples closed this hidden spirit secret house.

......

The Mohists, on the other hand, have several allusions that illustrate the far-reaching influence of Mozi's thoughts:

The first is the belly killer:

There was a very famous Mo family named Belly?, who lived in the Qin State, and his son killed someone. King Qin Hui said: "The gentleman is old, and he has no other son, so I have ordered the officials not to kill him." Sir will listen to me in this matter. He replied: "The Mohist statute stipulates: 'Whoever kills must be put to death, and whoever injures must be punished.'" This is used to prohibit killing and injuring people, which is the great righteousness of the world. though the king took care of this matter, that the officials would not kill him. I can't ignore the laws of the Shi Mo family. Without agreeing to King Qin Hui, he killed his own son. The son is favored by the people, and he can be called selfless and selfless if he forbears to cut off what he favors and promotes righteousness.

The second is the martyrdom of Meng Sheng: The Mo family had a great son who was Meng Sheng, who worked under the nobleman Yang Chengjun of the Chu State. Yangcheng Jun ordered Meng Sheng to lead the Mo family to help him defend the city, and divided the jade into two halves as a talisman. Yang Chengjun took a piece himself. gave Meng Sheng another piece and made an agreement: "If someone comes to take over the fiefdom." You have to show the symbols, and if they match (they fit together in their entirety), it means that it is my command. (Otherwise, it's not)"

Later, the king of Chu died, and the ministers besieged and pursued Wu Qi, and used knives and guns at the funeral of the king of Chu, and Yangchengjun also participated in this operation.

After that, the state of Chu wanted to be held responsible, and the king of Yangcheng fled, and the state of Chu wanted to recover the fiefdom of Yangcheng, and the state of Chu sent a large army to surround Yangcheng. and sent an emissary to request the return of the fief. The people sent by the State of Chu to recover the fief did not have the piece of Huangyu of Yangchengjun, so Meng Sheng said: "Accept other people's fiefs and have a covenant with others." I want to take back the fief today, but I didn't receive the runes. But according to my ability, I can't stop me from defending Yangcheng, in order to abide by the letter and help Yangcheng Jun defend the city, it seems that it is impossible for me not to die in Yangcheng. Meng Sheng's disciple Xu Miao dissuaded Meng Sheng and said, "Even if you die." If it's beneficial to Yangchengjun, forget it, but if you do this, not only will it not be beneficial to Yangchengjun, but it will also cut off the Mojia organization, I don't think it's okay. Meng Sheng said, "No." I and Yang Chengjun, I am his teacher, even if I am not his teacher. I'm his friend, if not his friend. If I don't die, then I won't come to the Inkman when I meet my mentor, I won't come to the Inkman when I make friends, and I won't come to the Inkman when I hire a good employee. I died for the morality of the ink practitioners, and in order for the Mo family to inherit the cause, I gave up the position of Juzi to Tian Xiangzi in the Song Kingdom. Tian Xiangzi is a virtuous person. You must be able to lead the Mo family to be strong, so how can you be afraid that the Mo family will be cut off, and the Mo family will be peerless?" Xu Wan said: "After listening to your words, teacher, I have benefited a lot, so please let me die first to open the way for you in Huangquan." So he rushed out to fight the Chu army, and after his death, he asked the ink scholars to send their heads back in front of Meng Sheng. Meng Sheng sent two of his subordinates to lead people out of the siege, and wanted to wear Juzi's token to Tian Xiangzi.

And Yangcheng was besieged by the Chu army, Meng Sheng died, and his disciples followed him to die with one hundred and eighty people. Two of the people who rushed out finally saw Tian Xiangzi, and handed over the Juzi token and Meng Sheng's instructions (the legend is located in Tian Xiang) to Tian Xiangzi, preparing to go back to Chu and follow Meng Sheng to be martyred. Tian Xiangzi stopped them and said, "Meng Shengzi has passed the position of Juzi to me, you have to listen to me, don't go back." But the two men went back to be buried. The Mohist thinks that if he does not listen to Juzi's words, he does not know the meaning of the Mohists. If you only impose harsh punishments and heavy rewards, (without the guidance of faith), you will definitely not reach the level of Mohistism. Most of the governance methods in this world are only to impose harsh punishments and heavy rewards, so that things like the Mohist (sublime realm) will not appear, which is what the ancient times believed was to be troublesome and harsh.

......

At the same time, the Mohists were critical of Confucianism, which is quite obvious in several ways:

Confucianism does not believe in heaven, earth, ghosts, and gods, and as a result, "the heavens and ghosts are displeased"; Confucianism insists on heavy burials, especially when parents die, and children have to observe the funeral for three years, thus wasting the wealth and energy of the people at the bottom; Confucianism "flourishes for vocal music" and has always been superstitious about etiquette and music to govern the people, and "it is too much for it," but the result is only a small number of nobles enjoying luxury; Confucianism advocates fatalism, causing the people to be lazy and obedient and waste this life. Confucianism drills the tip of the horns of ethics, behaves comically, uses inappropriate words, and is arrogant and arrogant, and cannot be ignored; Confucianism's "kissing has the skill" is a skin that is packaged and valued, and it is abolished because of people. Only relatives with whom they have a good relationship are judged to be relatives.

In the Mohists, love is complete, non-distinctive, and undifferentiated fraternity.

In contrast to the Confucian kinship, the father and brother are kind, the children are filial, the elders and friends are respected, and the young are ...... and so on, and extend to other strangers.

"Analects" has a son said: The use of etiquette, harmony is precious.

But the love of the Mo family is also used to build peace and quell the tragedy. Confucianism actually supports this purpose, and the content focuses on exhorting love and prohibiting evil.

......

However, under the influence of Zhang Jiashi at present, the Mo family has been rejuvenated after the Mo family, which had to be integrated again because of the corresponding countermeasures of the Great Qin Empire, and after cooperating with Zhang Jiashi.

(To be continued.) )