Chapter 7 Chapter Seven Tianzhi, Minggui

Due to the limitations of the times and classes, it is impossible for any philosopher, even the great ancient philosophers, to correctly and scientifically understand the role and value of his own philosophy.Han Feizi said in "Xianxue": After Kongmo,... the choices are opposite and different, but they all claim to be true Kongmo.Kong Mo can't be resurrected, who will determine the learning of future generations? In fact, even if Confucius and Mo were revived, they would still not be able to recognize their own historical status, because after all, they were people more than 2,000 years ago. They were inevitably limited by historical conditions and background experiences, and it was impossible for them to correctly understand their own strengths and weaknesses.What Mozi represents is the small private owners and handicraftsmen 2000 years ago. Its progress and its compromise are intertwined. Although subjectively demanding to get rid of the oppression of reality, objectively, it has not consciously done so. tool used by rulers.

Mozi subjectively believes that his most important theory is "Tianzhi" (God's will).He said: I have the ambition of heaven, just like a wheeler has rules, and a craftsman has rules. ("Tianzhi Shang") What is Mozi's "Will of Heaven" used for?Mozi said: The general regards the princes and adults of the world as criminal administration, and the subordinate general regards the measurement of the people of the world as literary speeches.Looking at his behavior, following the will of heaven, it is called benevolent behavior; against the will of heaven, it is called unkind behavior... Therefore, we regard this as the law and establish it as a ritual, which will be used to measure the benevolence and inhumanity of the princes, officials, and officials of the world. , For example, there is still a distinction between black and white. ("Tianzhi Zhong") It can be seen that Mozi used "Tianzhi" as the yardstick for the words and deeds of princes and adults and the people of the world. Mozi believed that only "Tianzhi" is the objective standard of human behavior.

What are the specific requirements of "Tianzhi" for princes and lords and common people?Mozi also has a clear explanation: The will of heaven does not want a big country to attack a small country, everyone to be in chaos, a small family to be in chaos, the strong to oppress the few, the deceitful to seek the foolish, the noble to be arrogant and humble, this is what heaven does not want. ("Tian Zhi Zhong") According to Mozi, God's will not only restricts people negatively: certain things cannot be done; but also encourages people positively: certain things must be done hard. "Tianzhi" hopes that "people will work together with strength, teach each other with Tao, and share wealth with each other."The result of this is "criminal politics, peace among all people, rich country, sufficient wealth, people have warm clothes and enough food, so they can be peaceful and worry-free." ("Tian Zhi Zhong")

According to the "Tianzhi" described in the book "Mozi", it is not difficult to see that this is exactly the yearning of Mozi and the small producers and laborers represented by him for a peaceful and happy life.Mozi believes in ghosts and gods, and believes that ghosts and gods can reward and punish people.Mozi also cited some examples from ancient histories and legends to "prove" that ghosts and gods do exist.In this way, Mozi fell into the quagmire of religious superstition.He gave up his effect-oriented, practice-oriented ethos.It is not necessary to test the reliability of ancient historical legends and legends in practice. On the contrary, it has become a prisoner of ancient legends and superstitions.

Who are the ghosts and gods punishing?Mozi believes that ghosts and gods only punish those "officials who are not honest (〔jiejie〕 upright) in government, men and women who are the same, ghosts and gods see it; yaya〕Greet) innocent people who are on the road, who steal people's chariots, horses, clothes and fur for self-interest, ghosts and gods will see it." ("Ming Guixia") According to Mo Zi, the rewards and punishments of ghosts and gods are not only for those small people, and ghosts and gods are no exception for those with power.Mozi said: The punishment of ghosts and gods should not be rich and powerful, brave and powerful, with strong armor and sharp soldiers. The punishment of ghosts and gods will definitely win.If you think otherwise, in the past Xia Wangjie was the son of heaven, rich in the world, he criticized the sky and insulted the ghosts, and he killed all the people in the world... Therefore, the heaven sent Tang Zhizhi to punish him. ("Under the Ghost")

It can be seen that some of Mozi's views on God and ghosts and gods basically inherited the ancient religious superstitions, but Mozi also made some "reasonable" amendments to God and ghosts and gods.The "heaven" and "ghosts" he said were shaped according to the fair and reasonable wishes of the small producers at that time.The gods and ghosts that Mozi sincerely believes in are the illusory incarnations of the social class represented by Mozi, although Mozi is not aware of this.At the end of the Spring and Autumn Period, when small private owners and handicraftsmen gradually gained independent status and formed a certain social force, they had to demand improvement of their living conditions and social status.Mozi's "will of heaven" and the will of ghosts and gods just reflect the will of this repressed class.Although the social forces of handicraftsmen and small private owners at that time could not form a conscious force, they became a spontaneous force of struggle in social practice.

Mozi pinned their hopes on "God" and "ghosts and gods", hoping that through the power of "God" and "ghosts and gods", those privileged classes would also be subject to certain sanctions.Therefore, they imagined that there is a supreme, impartial, intelligent, and powerful "God" or "ghost" to administer justice to them.This fantasy of superhuman authority reflects Mozi's desire to turn their own social class into authority. Mozi and his disciples are also the fulfillers of the most pious "will of heaven".They did follow the will of "Heaven" to the point of "strengthening each other", "dividing wealth", and "teaching each other according to the way". The status has not been improved by this.

Religious issues are the "reflection" of the real world, but its reflection is not a true reflection, but a tortuous reflection.For the cruel oppression at that time, due to the limitations of history and class, it was impossible for Mozi to propose a revolutionary method. Instead, he adopted the method of preaching to the ruler, tried his best to be loyal to the country, and became a "good teacher" and "beneficial friend" of the monarch. , "loyal minister".The Mohist thought that by doing so, he could follow the right way; but the fact is just the opposite. The reason why the kings at that time respected the Mohist was mainly because they valued the above-mentioned characteristics of Mozi and his schools and their skills in defense.

Mozi's propositions of "Heaven's Will" and "Ming Gui" are of course subjectively for the benefit of the common people, trying to make the then lawless aristocratic rulers and princes abandon evil and do good, but this kind of proposition is often Under the brutal exploitation, the vast number of laborers desperately lowered their living requirements and worked harder, and did not dare to have any thoughts of resistance.Mozi has good subjective wishes, but using religious superstition as an ideological weapon often backfires.If we examine Mozi's religious views in the process of ideological development in the late Spring and Autumn Period, we can see more clearly that Mozi's religious views play a negative role in hindering the development of science and paralyzing people's thinking.

The supremacy of the concept of "Heaven" was shaken in the late Spring and Autumn Period.At that time, some people complained to the sky that "the sky cannot be trusted".For so many generations, the authority of "Heaven" has begun to waver as a tool used by the hereditary nobles to rule slaves and suppress slaves' rebellious ideas.At that time, every philosopher could not ignore "heaven" when he wanted to explain social and natural problems.There is Lao Tzu who completely denies the religious superstition that "Heaven" has personality, will, and rewards and punishes evil. Confucius takes a reserved attitude towards the superhuman role of "Heaven"'s personality and will. He does not doubt the belief in "Heaven". , And revise it to make it meet the requirements of the working people, there is Mozi.Regarding the concept of "Heaven", Laozi is the most progressive among the three major schools in the Spring and Autumn Period; Confucius adopts a swinging attitude; Mozi's views are the most backward and conservative.Mozi tried to consolidate the foundation of "heaven" that had already begun to shake among the masses, and infuse it with new content.Because his direction was wrong, his wish had to come to naught.

Mozi's concepts of "heaven" and "ghosts and gods" reflected Mozi's dissatisfaction with the upper-class nobles at that time, and also reflected his compromise with the upper-class nobles.