As soon as he asked, Shi was very loud, not only asking Xu Xi, but also asking Xu Xi's disciples.

The Mohist school does not lack a single Xu Xi, but what is lacking is more comrades who are willing to benefit the world and devote themselves to the upcoming world chaos and great struggle.

The Mo family did not value Xu Xi, but hundreds of peasant disciples. They were willing to benefit the world and even made some big noises in the Song State.

The peasant disciples on the right side of the lower head were nodding after hearing what he said. Many people showed some sudden enlightenment, and some people even pressed the sword and wanted to get up, so they had the intention to join it immediately.

After they arrived at Si Shang, they saw everything about Si Shang, including farmers whose living standards were much higher than those elsewhere.

With the excess profit, the farmers in Sishang Cooperative Village also live much higher than elsewhere.

This is a vertical comparison, but in the eyes of these people, this is a horizontal comparison.

The winner may not be right, but to some extent, politically correct.

The utilitarian nature of the Mohist school and the logic of some behaviors are not evaluated with morality as the first starting point.

As Mozi said, the three tables that are corrected.

Mozi said that if it is in line with the will of heaven, then how can it be considered in line with the will of heaven? The answer is that the total social wealth increases, most people will benefit and the population will increase.

It is nothing to do with the discussion of virtue and mind.

And how utilitarian is the Mohist school?

Kill one person to benefit the world. Will you kill him or not? The answer is, kill him.

Wang Zilu was forced to take office but would rather commit suicide. Is it benevolence and righteousness? He replied, "Bad benevolence and righteousness, you can do it, and then get rid of the coup after you get into it, so that the people will benefit. You must use the results to evaluate benevolence and righteousness! If you die with a trace of your neck, you will leave your reputation behind. What should the people of Chu do?

Just like the strange ethical logic derived from the people of Si Shang, "Although I am not a Mo, I cannot die for the benefit of the world, but I pay taxes normally, I serve in the military, and I get rich under the premise that the law does not prohibit it, that is, if I allow it, then I am in line with the will of heaven. I am the best respect for God Haotian by people other than the Mo who die for the benefit of the world." Like the strange ethical logic, it pays more attention to the results rather than the process.

Purely, there is only moral justice of right and wrong, because virtue is the highest standard, then there is only the difference between good, bad, not good, good, bad, bad, and very bad.

The Mohist school’s particular word “power” made it impossible for the Mohist school to take virtue as the highest standard.

Power, take the big but abandon the small, take the big but the small but the big but the small but the small profits cannot be either black or white.

Of course, this may not be true, but it is the best way to slowly accumulate the germination that may be interrupted by taking advantage of the great changes that have not been seen in a thousand years in the short term, rather than "all things are transformed into themselves".

Is there any truth to the morality of a farmer?

In fact, it makes a lot of sense for the Mohist school.

Because the Mohist school said: righteousness is profit.

Different classes have different benefits, so there are different righteousness. If small farmers directly support the cruel development of industry and commerce, they will definitely be separated from their brains and buttocks, and will instead be looked down upon by the Mohist school.

A problem of imported food is full of controversy in Si. In the long run, this is exactly what Shi wants most: people wake up from ignorance, and even if the Mo family fails one day, the people who wake up will no longer be willing to sleep.

The debate between Shi and Xu Xi has been changing concepts from the beginning.

Xu Xi wants to argue that he wins.

Shi is not about defending Xu Xi, but about convincing the disciples of the peasant family.

The two people's starting points are completely different.

Did Xu Xi win the defense?

Shi felt that it was not. In the end, he did not solve the problem of "Is the scissor gap between industry and businessmen unfair to farmers?", but instead changed the concept and turned it into the problem of "who should I solve the big unfairness or small unfairness first".

It is not something that can be explained clearly in three or five days, nor is it now.

Just turn the judgment question into a multiple-choice question.

Using the utilitarian nature of the Mohist school distorts the moral justice of the problem.

Utilitarianism is a choice.

Moral justice only has right and wrong, right and wrong, and no trade-offs.

Xu Xi could feel that the debate was not over at all, but he could no longer debate directly.

Shi now raised this question and asked him if he would like to benefit the world together?

He has to answer. He must answer.

If he doesn't answer, his disciples will be disappointed and may go to the Mohist Organization Department to write an application at night.

His answer is equivalent to his recognition that this is a choice rather than a wrong.

Unless he slapped the table and said I think it must be perfect and fair, and then Xu Xi understood that if he matched his previous performance, he would definitely ask him what he did?

He can't find a way then.

The disciples followed him not because they wanted to seek profit, but because they wanted to benefit the world. It just happened that the disciples believed that Xu Xi's morality could benefit the world.

Now the Mohist school has also given a better way to benefit the world, with plans, routines, long-term, and present, and has given enough farming steps: we will first get rid of the nobles together, and then let's talk about the righteousness of the Jiuzhou and the Xia, that is, profit, which class is inclined toward the internal one.

The Mo family is preparing to break up with the old world, so it can be said so bluntly: We are just going to cause trouble, we are preparing muskets and cannons just to benefit the world, and the biggest obstacle to benefiting the world is the worms. We want to get rid of them, are you here together?

The Mohist senior officials made the inference that there would be a terrifying balance within five years; the end of the battle between Qi and Mo incited the melee of the Three Jin and Chu and Qin; it is precisely why Shi dared to say so bluntly: I just said that I was going to rebel, come and arrest me!

Wei did not dare to arrest him because he was afraid that the chrysanthemum would be blown out by Qin.

Zhao State itself dared not arrest it. If it wanted to arrest it, it must pull Wei State. Wei State was worried that Qin State would blow it up, so he did not agree. Zhao State itself could not handle Gao Liuyunzhong, let alone Si Shang.

The State of Chu had just finished a war and the internal problems had not been resolved. The centralized reform was the most intense time. The King of Chu was now carrying out the development of Si Shang, which would make all the reform results go to waste. If you don’t take advantage of the rapid change of Chen Cai’s great prestige, then the King of Chu would definitely have rusted.

Qi State could not recover within five years of being criticized, and he was even more powerless.

This is also the external reason why the entire public opinion turned on a large scale after he came to power. It was not a means to benefit the world at this stage. It expanded the officer corps on a large scale and forced merchants to reduce taxes from rice basin from Chuyue.

It was even before this great debate between the various schools of thought that the Mohist school directly explained the external reasons for inviting farmers to work together to make major events.

At this moment, Xu Xi had no other choice. Whether from the attitude of his disciples or the future that the Mohist school gave, he could only choose to benefit the world together.

Merchants seek profit, but for the sake of profit, they will trample on all laws in the world. This is the dilemma of small farmers in some areas of Chu State, and it is also the source of Jia Bu Erqi, the small peasant class most hopes.

The exploitation of labor rents and labor, heavy labor, and commodity dumping brought about by the fact that the vassal must intensify exploitation if it wants to maintain the quality of life. This is the source of the small peasant class’s favorite “the wise man and the people farm together”.

The dumping, monopoly, excess profits, selling arms and inciting wars on Si Shang have exacerbated this contradiction. Moreover, there is a faction in the Mo family who is confident that if I dump, I force Qi Chu to exempt tariffs, I incite war, I sell arms, I obtain excess profits, but I am in order to benefit the world in the future.

Xu Xi did not expect the latter point, but only opposed the first two points. The pricing of the salt and iron franchise in Si Shang was also one of the reasons why Xu Xi accepted the Mohist principles.

Under the eager hope of his disciples, Xu Xi had no choice but to say: "Our farmer family is also beneficial to the world. As you said, seek common ground while reserving differences, and we can talk about our affairs in the future. But how should we talk about it in the future?"

"Do you know Zi Mozi's theory of specimen balance?"

The specimens in the Mohist context are leverage, and Xu Xi still understands this point.

He nodded and said in a fit: "The specimen is a lever. Calculate the length and the amount of the original weight can also be known. As long as the calculation of Tianzhi can achieve a balance and control the price within a range, both the peasants, industry and commerce can benefit and accept it."

"This is the Congress of the People's Law in Si Shang. Righteousness is profit. Different classes have different benefits, so they have different meanings. If they can take a step back, they will reach a talk, and if they cannot reach a talk, they will fight."

"The farmer can still talk to us, but there is no way to talk to princes and nobles. We can't talk to you, and you can't talk to you. Otherwise, there is also a "Price Limit Act" in Si Shang. When the flood was flooding seven years ago, the prices in Si Shang were also stable."

To settle the country, we must first fight against foreign countries. There is no doubt that the propaganda of the Mohist family in the market in Si Shang has now shaped a common enemy for farmers, workers and merchants - the nobles. This is the difference between inside and outside.

Xu Xi did not question why the Mohist school was still keen on struggle because from the Mozi era, the Mohist school said that killing unrighteousness is the embodiment of unrighteousness. When punishing unrighteousness, the Mohist not only had to participate, but also be the drum beater who "beats the drum and advances".

He was close to Si Shang, but he was a little dissatisfied with the interests of Si Shang representing the businessmen.

So he asked half-smile and half-seriously: "The rule of all people is to govern the law, and there are always the largest number of farmers. There are ten people in the world and nine people who work in farming."

"The Mohist school said that righteousness is profit. If the Mohist school's righteousness represents the profit of industrialists and businessmen in the future, the number of industrialists and businessmen is small... The Mohist school will not divide the proportion of representatives of tens of thousands of people according to property and tax payment, right?"

Shi also laughed and said solemnly: "No, no! This is the most basic morality, which we cannot violate. Zimo Zi said that the righteousness should be in line with the will of heaven. People are nothing more than the will of heaven. The will of heaven that is equal to the old, young, noble and lowly people are not changed. What you said about dividing the representatives of the people according to property and tax payment will not happen."

Then Xu Xi picked up the porcelain cup in front of him with the words "Go to benefit the world, live and die for it" and took a sip of water, moistening the already dry throat. The disciples below him gave cheers.

After the overall situation is settled, the remaining issues are not needed to be discussed with Xu Xi before, but are left to others.

After the two stood up and bowed to each other, they left behind first. There were two people in charge of the Mohist school waiting to talk to Xu Xi.

One is a strategy for the Song Dynasty. The farmers' cities in the Song Dynasty were extremely beneficial to the landless farmers and developed very quickly.

Another thing is to arrange a small piece of experimental fields for farmers in Chu State and farmers to take office in Si Shang to benefit the world.

Neither of these needs to be discussed with Xu Xi.

After everyone dispersed, the stenographers compared each other with content that they had not recorded.

The secretary of the suit immediately stepped forward, handed over a form and said, "Giuzi, this is the arrangement for the past few days."

After rubbing his eyes, he was a little tired. The secretary understood and said with a very good memory: "In the evening, you will attend a banquet with the farmer's house. In the evening, you will go to the theater to watch the performance with the farmer's and Taoist people."

"There is another military meeting to discuss the issue of flint musket dressing."

"Tomorrow morning, we will first attend the Qin meeting, and at noon, we will finally make a speech at the alliance of princes, and we will go to welcome Yang Zhu and Lie Yuko tomorrow night."

"The morning after tomorrow I will discuss with Shi Jiao the question of whether the earth is flat or round, such as 'universe' and 'upper and downward are relative'..."

Shi nodded and asked again: "Don't have any inappropriate arrangements for the rest of the school."

The secretary smiled and said, "Don't worry, the giants are not only that we should pay attention to it appropriately, but they also pay attention. Originally, the hospitality standards of Zi Zhang Zhiru could be slightly higher. They also have some things to learn from each other in some matters and some of our opinions, and some morals support us, plus the inheritance relationship between Zi Mozi and them."

"But because of our relationship with Confucianism, the descendants of Zi Zhang Zhiru took the initiative to say that all the entertainment standards were the same as those of the other schools... Confucian and Mohism had a mortal enemy. They did not want to be the infatuation of betraying the Confucian school. They were already a lowly Confucian scholar and did not want to be criticized as a concubine like a Confucian scholar in the Le Zheng family."
Chapter completed!