readx;

c_t; Zhang Jiashi chose to cooperate with the Mo family, in fact, he had no interest in the Mo family's thoughts, but there was one thing that Zhang Jiashi was very concerned about, that is, the Mo family's inheritance in mechanism technology, smelting technology and other strange skills. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 Read the full text of the latest chapter

Zhang Jiashi is not a philistine, but he also knows very well that some things are not the best technology that a country has mastered.

Just like the production of some instruments, the Mo family has its own unique experience.

......

The Mohist mechanism technology or the corresponding scientific theory mainly originated from Mozi's book "The Book of Ink".

Historically, the Book of Ink is an important part of the Mozi book, which was completed in the 14th year of King An of Zhou (388 BC). "Mozi" is a collection of Mohist writings during the Warring States Period in China, written by Mo Zhai and his disciples. Mo Zhai was a native of the Song Dynasty (c. 468~376 BC), he was a craftsman who made machinery and was proficient in carpentry. Most of the people of Mozi's faction were directly involved in labor, close to nature, enthusiastic about the study of natural science, and had relatively correct epistemological and methodological ideas. The "Book of Ink" has four articles: "The Sutra", "The Sutra", "The Sutra", and "The Sutra" (one also includes "Datori" and "Xiaotori", a total of six articles). The Sutra is an explanation or supplement to the Sutra. Some people also believe that the "Sutra" was compiled by Mo Zhai, the founder of the Mo family, and the "Sutra Sayings" was written by his disciples. The content of the "Book of Ink" accounts for the largest proportion in logic, followed by natural science, including more than 10 articles on geometry and about 20 articles on physics, mainly including mechanics and geometric optics. In addition, there are provisions on ethics, psychology, politics and law, economy, architecture, etc.

There are 8 articles in the "Book of Ink" that discuss the knowledge of geometric optics, which expounds the imaging of shadows, small holes, plane mirrors, concave mirrors, convex mirrors, and also explains the relationship between focal length and object imaging, which is more than 100 years earlier than the optical records of the ancient Greek Euclid (about 330~275 BC). The theory of mechanics is also a masterpiece of ancient mechanics. The definition of force, levers, pulleys, axles, inclined planes, and the rise and fall of objects, balance, and center of gravity are discussed. And most of these arguments come from practice. After the Six Dynasties, the Mohist family gradually lost, and in the tenth year of orthodoxy (1445), Zhang Yuchu enshrined "Mozi" into the "Daozang".

And in this book, there is one point that is very important, and that is the "Eight Principles of Optics":

The original text of the eight optical articles in the part of the "Sutra":

Two are standing in the vicinity of the view, the scene arrives, more and if there is less, it is said that it is in the oligopoly; the position is appraised, the scene is small and easy, one big and positive, and it is said that it is in the middle and the outside; the scene is one and the scene is not migratory, it is said to be changed; the second scene is said to be heavy; the scene arrives, there is an end and the long scene at noon, it is said to be at the end; the scene is welcoming the sun, it is said to be in the kneading; the scenery is small and large, and it is said that it is in the ground, far and near.

The original text of the eight optical articles of "The Sutra Says":

Scenery, light to, scene death, if there is, the ancient breath, scene, two lights sandwiched by one light, one light is also the scene, the scene, the light of the person is like a shot. Those who are lower are also high, and those who are higher are also lower. The light is under the foot, so the scene is also in the barrier; the scene, the light of the sun is against the candle person, the scene is between the day and the person; the scene, the wood, the scene is short and large. Mu Zheng, Jing Chang Xiao. If the size is larger than the wood, the scene is larger than the wood. It is not only small, far and near, pro, Zhengjian, the scene is widowed, the appearance is capable, white and black, far and near, different from the light. Jian, the scenery is all right, far and near to the world, all use the north. The smell of the connoisseur is innumerable, and it must be corrected. Therefore, the same body is in its body, and then it is distinguished; in the middle, in the middle of the appreciator, the connoisseur is close to the middle, then the appraisal is large, and the scene is also large; in the far middle, the appraisal is small, and the scene is also small. And it must be right, starting in the middle, and the edge is right and long. Outside the middle, if the connoisseur is close to the middle, the scene is large, and the scene is large, and in the far middle, the object is small and the scene is small. And it must be easy, in the middle, and long its straight; Jian, the person who is near, then the big is big, the scene is also big, and the distance is small, the scene is small. And it must be right. The scene is too positive, so it moves.

In addition to the "Eight Articles of Optics" in terms of natural phenomena, the "Book of Ink" also gives the Mohists a great inheritance in terms of logic:

The inheritance of the Book of Ink made the later Mohist logic take debate as the core, including the three basic forms of thinking of name, word, and saying, and the logical reasoning composed of three things: reason, reason, and class.

Debate - in the later Mohist logic, it has the nature of argumentation, and the "Book of Ink" defines debate as "fighting for the other", that is, the debate is regarded as a dispute about the right and wrong of a pair of contradictory propositions of "either the cow or the non-cow", "or the yes or the no", and believes that the debate must have winners and losers, and requires a clear distinction between winners and losers. The purpose and function of the debate is to "distinguish between right and wrong, to judge the discipline of chaos, to clarify the similarities and differences, to investigate the truth of the name, to deal with the interests and disadvantages, and to determine the suspicion" ("Kotori").

Debate has three basic forms of thinking: name, rhetoric, and speech. In late Mohist logic, the understanding of these three forms of thinking is equivalent to the concept, judgment, and reasoning in traditional Western logic. In the later Mohist logic, names are used to imitate and describe the nature of things as they are and why they are. Such a name is conceptual. The name is also a constituent element of a verbal (proposition) and therefore also has the nature of a verbal word. In the later period, the Mohists first divided the names into three types: da, class, and private from the concept of extension, and "daming" is equivalent to a category, such as "thing"; Class name" is equivalent to a general concept, such as "horse"; A "private name" is a term limited to an individual thing, including a proper name or name, which is similar to a separate concept. In the later period, the Mohists also divided the "name" into "the name of form" which is equivalent to a concrete concept, "the name of non-form" which is equivalent to an abstract concept, and the "name of fortune" and "the name of quantity" which are equivalent to the concept of time and space, and so on.

Words are used to express people's ideological assertions. Kotori says: "Words are used to express meaning", so "words" are also elements that constitute reasoning, that is, they are used as premises, conclusions, or arguments. For example, in "Kotori", the direct reasoning of "white horse, horse, white horse, horse" is called "comparing words and doing things", and the argument is called "standing words". Words are sometimes used in conjunction with "words", which are statements about things, and they are made up of names. In the later period, Mohists also put forward propositional forms such as "exhaustion", "or", "falsehood", and "must", that is, the full name, the choice of words, the hypothesis, and the necessity, especially the incisive insights on the extension of terms in propositions. It argues that the predicate of an affirmative proposition is inexhaustible, "to ride a horse, not to wait for a horse to ride, and then to ride a horse", while the predicate of a negative judgment is circumferential, "to catch a horse without riding, to wait for a week not to ride a horse, and then to not ride a horse". In the later period, the Mohists also had a preliminary understanding and revelation of the contradictory relationship between words, such as limiting "debate" to the dispute between one and one of a pair of contradictory propositions, and proposing to refute the full name affirmative proposition with a special name negative proposition and a special name positive proposition with a full name negative proposition in the "stop" inference.

Later Mohist logic emphasized "to say the reason", that is, to clarify the basis and reason for the "speech" by speaking. The articles of the "Sutra II" have the word "say in", and then briefly mark the reasons or examples, and then explain them in the "Sutra Sutra", which is the use of the form of "to say the reason". In the later period, the Mohists divided knowledge into three types according to the source: hearing and knowing, saying and knowing. It is said that knowledge comes from knowing and hearing knowledge, and it is the knowledge of indirect reasoning from the known to the unknown. For example, if we know that the color of things outside is white, and we know that the color of things inside is the same as that of things outside, we can deduce that the color of things inside is also white. In the later period, Mohists also summed up a variety of forms of inference from the debates at that time, mainly including: "or" with the nature of choice, "false" with the nature of hypothesis, "effect" equivalent to direct reasoning, "侔" equivalent to complex conceptual reasoning, equivalent to "stop" of reasoning between contradictory propositions in the relationship between the present, and general analogies such as "refutation", "aid" and "push".

Therefore, reason, and class three things - in the later period, the Mohists believed that the three things of reason, reason, and class must be clear in the speech, "the three things must have, and then (the word) is enough to be born". Therefore, it refers to the causes and conditions for the emergence of a thing, and the "Sutra Says" divides "therefore" into two types: "big reason" and "small reason". The big reason is that there is inevitable, and the non-existence must not be, and the "small reason" is that there is not inevitable, and there is no must be otherwise. They are equivalent to antecedents of hypothetical propositions or minor premises in direct reasoning. "Reason" means "law", which means law, pattern, and essence. "Class" means the same class. Therefore, the three things of reason, reason, and analogy must be clear about the "words", the reasons and conditions for the establishment of the thesis or conclusion must be clear, and the general laws of the causal relationship or conditional relationship between things must be clarified, and the similarities must also be known. These three things are not only the principles of the later Mohist logical reasoning, but also the basic form of their reasoning and argumentation, that is, the basic process and form of the "word" from the three things of reason, reason, and kind.

On the basis of the above, the later Mohists formed a corresponding system in terms of logic:

Laws of Logic - Later Mohists also had a relatively clear exposition of the basic laws of logic. In the same aspect of the law, it is pointed out in the "Sutra Sayings" that "those who correct their names stop at the other, and this and this stop here, and they cannot do anything with each other", holding that the name of "other" can only refer to the reality of the other, and the name of "this" can only refer to the reality of this, and the names of each other cannot refer to both the other and this. This is the principle of "correct name" of the later Mohists, from which the basic content of the law of identity is revealed. It also attaches great importance to the application of the law of sameness, and proposes the principle of "consensus after pairing", that is, in a debate, the concept must be clear before it can be debated (after the pair).

Later Mohists also defined "debate" as arguing about the rights and wrongs of a pair of contradictory propositions. For example, if A says "this is a cow" and B says "this is not a cow" for the same animal, it is called "fighting for the other". Later Mohists pointed out that this kind of contention is "not appropriate, it must be or improper", that is, it cannot be the same as the truth, and there must be a falsehood. This is equivalent to the content of the law of contradiction. In the later period, Mohists used the law of contradiction to analyze the logical fallacy of some arguments that were popular at that time. For example, in refuting the fallacy of "saying everything is contradictory", the "Sutra Says" points out that if the proposition "words are contrary to everything" is true, it shows that there are statements that are not absurd, and if this proposition is false, it also shows that some statements are not absurd. Therefore, this proposition is incorrect in any case.

In the later period, the Mohists also revealed the content of the law of exclusion, pointing out that "if the argument is not victorious, it must be inappropriate", that is, it is believed that contradictory propositions cannot be the same as false, and there must be one truth among them.

Logical Fallacies - Later Mohists carefully studied the fallacies in inferential arguments. Kotori points out that things have the same properties, but they are not necessarily the same in all respects, that the phenomena of things are the same, but the causes of the phenomena are not necessarily the same, and so on. Therefore, if the argumentative methods of argumentation such as example, argumentation, invocation, and deduction are not used carelessly, or if they are used everywhere as formulas, there will be a fallacy of "different actions, turning to danger, being far away and losing, and drifting away from the original".

In the later period, the Mohists divided the fallacy of the inference into 1 "yes and no", that is, the premise of affirmation is correct, and the conclusion of affirmation is wrong. 2 "Not so", that is, the negative premise is correct, and the negative conclusion is wrong. At the same time, it also stipulates the principle of analogy of "different and not comparable". In this regard, the "Sutra Says" says, for example, if the question of which is longer wood or night, which is more wisdom or food, and which is more expensive, title, kinship, conduct, and price, is obviously absurd.

......

Strictly speaking, Zhang Jiashi is not very interested in most of the content of the "Book of Ink", but in many ways, the appearance of the "Book of Ink" has put the Mohists on a path of scientific research and development......

Of course, this is also a major reason for the split of the Mo family.

According to legend, Mozi was skilled in craftsmanship and crafting, and was superior to other princes in terms of military technology, and could be called erudite and talented. It is said that he was able to cut three inches of wood into a bearing that could carry 300 kilograms in an instant.

According to "Han Feizi's Outer Princes Say the Upper Left": "Mozi is a wooden kite, which is grown in three years and defeated in one day." He used the principle of levers to develop orange trees, which were used to lift water. He also manufactured wheels, pulleys, etc., which were used in production and military. He was also adept at the technique of defending the city (the so-called "Confucian"), and his disciples summarized his experience in the twenty-first chapter of the Castle Guard.

Zhang Jiashi is interested in this aspect of the content.

During the Warring States Period, there were also ingenious theories and theories in terms of organ techniques, as well as Lu Ban's organ techniques.

Although Zhang Jiashi has not found the successor of Luban's mechanism technique at the moment, after he understands it deeply, he is very clear about the root of the mechanism technique:

Mechanism is the representative of ancient Chinese scientific and technological civilization, whether it is in production, life, military or even all needs, it can be seen. The use of mechanical power, skillful control of things, and achieve magical effects is the contribution of the ancients to the world. And this contribution comes from the profound observation and reflection of ancient craftsmen on nature. That's why the trick is so profound.

...