"Without words, one does not believe; without virtue, one does not repay; throw me a peach and return me a plum." Where does this reflect Mohist thinking

Without words, without faith, with kindness and repayment, cast me a peach and return it to the plum, these three are embodied in the Mozi's love of love (love between people as equals), that is, born to be a human being, to do things should be an equal, other people have not been good to you, you don't have to be good to other people. That's why there is, throw me a peach, return the favor.

"No words but no faith, no virtue but no reward, throw me a peach, repay me with a plum." The meaning is that Mozi said, "If you are not upright, you will not be recognized by others, and if you are not virtuous, you will not be rewarded, so if you give me peaches, I will give you plums in return.

From "Mozi" written by Mozi during the Spring and Autumn and Warring States Periods, "Mozi" is a classic of the Mohists among the Hundred Schools of the Warring States. Advocating love, non-attack, Shangxian, Shang Tong, Tianzhi, Ming ghosts, non-life, non-leisure, section of the funeral, section of the use, involving philosophy, logic, military science, engineering, mechanics, geometry, optics, the pre-Qin scientific and technological achievements are mostly dependent on the "Mozi" in order to pass on.

The existing book "Mozi" is composed of two parts: Mozi's own writings and his disciples' accounts of Mozi's remarks, which were scattered during the Song Dynasty. In the Qing Dynasty, when the Siku Quanshu was compiled, only fifty-three articles existed.

Expanded Information

Major Ideas

Academic Ideas

1) Love, Love, and Non-Aggression

His theories on "non-destiny" and "love, love, and love" were similar to the Confucian theories on "heavenly destiny," and the Confucian theories on "the will of heaven," and the Confucian theories on "the will of heaven," and the Confucian theories on "the will of heaven.

His theories of "non-destiny" and "love for all" were opposed to the Confucian concepts of "heavenly destiny" and "love for all". Think "the official is not always expensive, the people are not always cheap". They demanded that "those who are hungry should be fed, those who are cold should be clothed, and those who labor should be rested". Many of them have the idea of simple materialism.

The so-called "love for all" includes the meaning of equality and fraternity. Mozi demanded that the ruler and the minister, father and son, brothers should love each other on the basis of equality, "love people as if they loved their own bodies", and believed that the phenomenon of strong and weak, rich and poor, noble and lowly in the society was due to the fact that people did not love each other in the world. He opposed war and demanded peace.

② Tian Zhi Ming ghost

The so-called Tian Zhi is the will of the sky, the sky loves the people, the monarch will be punished by the sky if he violates the will of the sky, and vice versa, he will be rewarded by the sky.? [9]?

3) Shang Tong Shang Xian

Shang Tong is the requirement that the people and the Son of Heaven are all in agreement with the will of Heaven, and that they are united in practicing righteous government. Shangxian includes the election of the wise as officials, and the election of the wise as the ruler of the state. According to Mozi, the ruler of the state must elect the wise men of the state, and the people should be obedient to the ruler in public **** administration. Mozi demanded that the top understand what was going on underneath, for only then could they reward the good and punish the violent. Mozi demanded that the ruler should be able to recognize the virtuous and make them capable, and put forward the idea that "the officials are not always noble, and the people are not always lowly".

4. Saving money and funerals

Saving money is a viewpoint that the Mozi emphasized very much. They attacked the extravagance and wastefulness of the monarchs and aristocrats, and were especially against the Confucian custom of prolonged funerals and burials, which were not beneficial to the society. It was believed that monarchs and aristocrats should live a clean and frugal life like the three ancient saint-kings. Mozi asked the Mozi to practise what they preached in this respect.

⑤ Non-music

Mozi was extremely opposed to music, and even turned around immediately when he heard that the car was heading towards Chaoge when he was traveling once. He thought that music, though pleasant to listen to, would interfere with farmers' plowing, women's weaving, and ministers' handling of government affairs, and was not in line with the principle of the king's action at the top and the interests of the people at the bottom, so he was against music.

6 Non-life

Mozi, on the one hand, affirmed that heaven has the will to reward the good and punish the bad, and to serve his "love" with the help of the external personality of God, but on the other hand, he denied the life of heaven advocated by Confucianism, and advocated "non-life". It is believed that the recognition of longevity, wealth and the world's security, rule and disorder are not determined by the "fate", as long as through the positive efforts of people can achieve the goal of wealth, nobility, security and governance.

Mozi opposed the Confucian saying that "life and death have their own destinies, and wealth and riches lie in heaven", and thought that this saying was "a complicated decoration of destiny to call all the stupid and simple people". Mozi saw that this kind of thinking on the creativity of human beings to wear down and damage, and therefore put forward the non-destiny.

In the whole ideological system of the Mozi family, military thought occupies an important position. Mozi's military thought is a doctrine of self-defense in the position of the weak, and its main contents are two: one is non-attack, opposing the unjust war of attacking and plundering; the second is to save the defense, supporting the defense of the just war of extermination.

Political Thought

Mozi politically put forward "concurrent love", "non-attack", "Shangxian", "Shangtong

In politics, Mozi put forward the ideas of "concurrent love", "non-attack", "respect for the virtuous", "respect for the same", "saving the use of resources", "saving the burial", "non-music" and so on. The principle of "harmony and separation" is the core of his socio-political thought, and "non-attack" is his concrete action program. He believed that as long as we "love each other and exchange benefits", there would be no strong bullying the weak, nobility and inferiority, intelligence and foolishness, and countries attacking each other.

He sharply exposed and criticized the scourge of wars waged by rulers, as well as the extravagance and pleasure of common courtesy. On the principle of employing people, Mozi advocated meritocracy and opposed nepotism, arguing that "the official is not always noble, and the people are not always lowly".

He also advocated that from the son of heaven, the vassal state to all levels of positive long, should "choose the world's wise can be" to act; and the people and the son of heaven, the king of the state, are subject to the will of heaven, carry forward the love of both, the implementation of righteousness, or else, it is unlawful, which is "the same as the world's righteousness! ".

Military Thought

Non-attack: Against the Unrighteous War of Attacking and Pillaging

Mozi believed that the wars conducted at that time were all predatory and unjust wars, and in the "Non-Attacks"

Mozi

Posts, he repeatedly appealed to the great righteousness of the non-attacks and believed that the wars were ferocious affairs. He said that of all the ancient nations, the vast majority perished in attack and war, and only a very few survived. This is like a doctor who cured tens of thousands of people, but only a few were cured, this doctor is not worthy of being called a good doctor, a friend and a relative, war is also not a good cure for disease. There are countless rulers who have died in wars throughout history.

This is the same as giving those who attempt to expand the territory and annex the world by attacking and fighting to a blow to the head. Therefore, Mozi advocated that the world should be obeyed by virtue and righteousness, and that the scourge should be eliminated by love. In Mozi's eyes, love can stop attacks and eliminate chaos. Concurrent love is the ethical and moral basis for non-attack, and non-attack is the inevitable result of concurrent love.

When Mozi advocated non-attacking, he was specifically opposing the predatory wars of the time, in which "the big attacked the small, the strong insulted the weak, the many thwarted the few, the swindlers deceived the foolish, the noble were proud of the lowly, and the rich were proud of the poor". Based on the criterion of whether or not to love one another, Mozi made a strict distinction between "punishment" (to punish the unjust) and "attack" (to attack the innocent), i.e., the two categories of justice and injustice.

The wars that "love the people of the world", such as Yu's attack on the three seedlings, Shang Tang's attack on Jie, and King Wu's attack on Zhou, were the ones that conformed to the benefits of heaven, ghosts, and people, and therefore had the instructions of heaven and the help of ghosts and gods, and were just wars. On the other hand, the wars of the great attackers, of the strong bullying the weak, of the many violating the few, and of "the people of the world" are unjust. It is unjust.

Mo Zi also resolutely and mercilessly expose the heavy and endless disasters brought by the war to the people:

①? It was delaying the agricultural time and destroying the production. Agriculture is cutting off the source of food and clothing for the people.

②? Robbing wealth without labor. Stealing into the peach and plum, robbing people of dogs, pigs, chickens, dolphins, cows and horses, killing people, "is called unrighteousness", attacking a small country, "into its ditch, mowed its crops, chopped its trees", the same is "not with its labor on the fact that it is not all of them but take The same is the unrighteous behavior of "not with their labor on the fact, in order to take what is not their own.

③? Mutilation of innocents, plundering the people as slaves. Mozi pointed out that the monarch of a large country ordered the army to attack a small country, "the people of the grid, then kill it on the way. Those who don't, then the Department of the drill and return. The husbands were taken as servants, and the women were taken as pounders."

Saving the Defense: Supporting the Just Battle of Defense and Execution

Mozi "only non-attack, is to talk about the method of preparation for defense", from "non-attack", "Mozi" discusses how to actively defend as a weak country. Mozi knew that a big country's ruler would not give up the war just by reasoning, so he advocated "to make deep plans to prepare for the defense", and to stop the war of aggression by attacking a small country with a big one with an aggressive one by means of an active defense.

These discussions on defense and combat are concentrated in the following eleven chapters of "Preparing for the City Gate," forming a defense theory system centered on the defense of cities and ponds, which, in a nutshell, includes three aspects.

One is to advocate active preparation, and strive to be prepared. "Preparation, the weight of the country also. Food, the country's treasure also; soldiers, the country's claws also; city, so self-defense also." "Therefore, the warehouse is not prepared corn, can not wait for the ferocious hunger; library is not prepared soldiers, although there is righteousness can not be levied without righteousness; the city outline is not prepared for the whole, can not be self-defense; there must be no preparedness to think about, can not respond to the pawns."

Only in the pre-war logistics, defense, armaments, diplomacy, internal affairs and other material and spiritual aspects of the full preparation, in order to create a city defense battle in the favorable conditions and the initiative position to win the defensive combat victory.

Secondly, the guiding principle of active defense is that "the defenders of the city should not be afraid of the enemy". Mozi believed that in the defense of the city, there should be an attack in the defense, and actively annihilate the enemy. "The next best thing is to wait for the rescue of the enemy to come.

The specific measures of "urgently injuring the enemy" are: to make use of the terrain, relying on cities and ponds, and correctly arranging the troops; to take the capital as the center, forming a multi-level deep defense of the border cities, counties and capitals, blocking and consuming the enemy at every level; and combining a tenacious defense with a timely attack.

Thirdly, in terms of the specific tactics of defensive operations, a whole set of tactical principles of defensive operations was put forward.

The third is a set of defensive tactical principles in terms of the specific methods of warfare. Such as high pro method, water attack method, cave attack method, etc., was quite advanced siege tactics, Mozi to unique countermeasures, and explain in detail the production method of defending the city equipment, the use of skills, etc. [10]? [10]?

Mozi's defense theory occupies an important position in the history of Chinese military science. Later accounts of defense principles and tactics were mostly based on Mozi, so much so that all solid defenses were generally referred to as "Mozu" (墨守).

If Fan Li put forward the simple theory of active defense from the strategic height, Mozi discussed defense from the operational point of view, and formed a more complete system of defense and combat theory, which was complementary to Sun Zi's offensive-oriented combat theory, and made a positive contribution to the development of traditional military science.

Baidu Encyclopedia-Mozi