Abstract: Proceeding from the common people's position and utilitarian principles, Mozi criticized the etiquette system of the Zhou Dynasty and the Confucian liturgical thought. Mozi criticized the Zhou Li, but did not deny the full function of the ritual, he put forward the idea of frugality, funeral, non-pleasure, as well as the method of frugal use and the method of frugal burial. Mozi also traces the origin of funeral rites, discovering their diversity and revealing their relativity through the comparison of different funeral rites, thus dissolving the sacredness of traditional funerals and funerals. Proceeding from the principles of benevolence and righteousness and utilitarianism, Mozi made an in-depth investigation of the rationality of etiquette, and put forward the "new etiquette" that advocated frugality and still use. However, its narrow utilitarianism ignores people's emotional appeals, the excessive frugality of funeral rites is not conducive to the formation of good moral customs, and the idea of "frugal burial" has not been accepted by the world, and the "new etiquette" idea that the Mo family advocates frugality has slowly declined.
Keywords: Mojia; frugality; frugality; funeral; neoliturism
During the Spring and Autumn Warring States period, "Li Le Collapse"1, at this time there was a debate between li le and waste. Confucianism advocated the inheritance of the Zhou Dynasty's liturgical ideas, while The Taoists, Dharmas, and Mojia were critical of the Zhou Li, but unlike the Taoists and the Fa, Mozi did not completely deny the function of the liturgy. 2 Mozi criticized the Confucian idea of "long-term burial", arguing that long-term burial cannot achieve the purpose of seeking rich families, people, governing the government, prohibiting large countries from attacking small countries, and seeking the blessings of gods and ghosts, so burying long-term mourning is not the law of the holy king. Therefore, he put forward the idea of "frugal burial" and the method of fretting burial without losing the "benefits of death and life".
Many scholars have paid attention to the Mo family's idea of "festival burial", believing that Mozi put forward his own "festival burial" idea by criticizing traditional funeral rites. However, the academic circles have paid very little attention to the Mojia lixue thought, and have not realized that the idea of "festival funeral" is actually the Mojia's "new liturgy", and Mozi has constructed his own "new liturgy" by criticizing the traditional funeral rites. He not only put forward his own "new etiquette", but also made an in-depth investigation and reflection on the rationality of etiquette, believing that etiquette should be based on the value of benevolence and righteousness and the interests of the people, and should be constantly changed with the development of the times. Mozi also traced the origin of funeral rites, through the comparison of funeral rites in different countries, different regions, different eras, and different ethnic groups, found the diversity, variability and conditionality of funeral rites, revealed the relativity of funeral rites, and also dissolved the sacredness and legitimacy of traditional funerals and funerals. It is from the principle of benevolence and utilitarianism that Mozi put forward the "new etiquette" of advocating frugality after an in-depth investigation of the rationality of etiquette.3
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The word "li" first appeared in Yin Shang's buci. "Etiquette, deeds also." So do God, bless also. From the show from the toyo. ("Explanation of the Text, Explanation of the Scriptures") Ceremony "from the show from the toy", the toyo is the instrument of the ceremony. "Serve God and bless" also shows that the ritual originated from religious activities. Guo Moruo believes: "The beginning of the ceremony began with the worship of the gods, so its words were later revealed, then expanded to be to people, and then expanded to be various rituals of ji, fierce, military, bin, and jia." This is all the result of the progress of the times. The further back you go, the more complicated the etiquette becomes. "The 4 rites may have originated in primitive tribal activities dedicated to gods and various deities, and later extended to political and everyday life. In the Zhou Dynasty, the Zhou Gong "made ceremonies and music" ("Li Ji Ming Tang Position"), extended the ritual to all aspects of society, and etiquette became a universal social norm. "In the Zhou people, the religious function of the belief in sacrifice is transformed into an educational and moral function." The 5 weeks of people downplayed the religious function of the ritual, and more prominently highlighted the educational and moral functions of the ritual.
The Lile thought of the Zhou Dynasty was the common source of thought of the pre-Qin dynasties. Confucius inherited the Zhou Dynasty's liturgical thought and put forward the idea of renxue on the basis of liturgy. According to the "Book of Han and Yiwen Zhi", "The Mo family flows, and the cover comes from the guard of the Qing Temple." 6 "Qing Temple" refers to the ancestral temple of the ancient emperors, that is to say, the Mo family is from the official in charge of the affairs of the temple. "Mozi learns the karma of a Confucian and is subject to the art of Confucius." Mozi was once trained in Confucianism and studied Confucius's thought, and Mozi should have a more in-depth understanding of Confucius's litechnic thought. Mr. Yu Yingshi believes that although the ways of thinking of the pre-Qin princes were different, "it is no different to be born out of the Lile tradition, and the rest of the later families have all developed directly from the Lile tradition"7. Mozi had studied "Poetry", "Book", "Ritual", and "Music", and made new reflections and breakthroughs on Zhou Li. "Mozi's breakthrough in the Lile tradition was far more intense than Confucius's." 8 Mozi criticized the ritual system of the Zhou Dynasty, questioned the value principles behind the ritual music system, questioned the basis of the ritual music system, and put forward new propositions on the basis of the value of benevolence and the principle of utilitarianism. Han Feizi said: "The husband is the frugality of Mozi, and the luxury of non-Confucius will be." (Han Feizi Xianxue) Hanshu Yiwenzhi Yun: "Rafters in thatched huts are based on noble frugality; ... and the one who hides it, sees the benefit of frugality, because of incivility. 9 Confucius and Mozi had different views on funeral rites and different attitudes toward three years of mourning. Confucius asked about the psychological basis behind the ritual system, believing that ren was the basis for a three-year mourning. Confucius paid attention to the remembrance of the deceased, and Mozi looked more at the benefits of the reborn. Based on the utilitarian and practical position, Mozi negates the rationality of the three-year funeral, and also highlights the different positions of Ru Mo in examining the funeral rites. 10 "Confucians say: 'Relatives have skills, honorable people have, etc.'" 'The difference between relatives and relatives is also different. His rituals read: 'Three years after the loss of parents, three years for his wife and son, three years for his uncles and uncles and brothers and sons, and may be for his brothers and sons.' 'If the number of years is counted by intimacy, then there are many relatives and fewer, and the wife and the son are the same as the father. If the number of years is to honor and humble, it is to honor his wife with his parents, and his uncle and brother to humble his son. Contrarian?" (Mozi Non-Confucian Xia)12 Mozi opposes the "difference between relatives and respect for inferiority", believing that there are contradictions in Confucian funeral rites, and there are problems at the practical level, which cannot reflect the viewpoints he advocates.
Mozi did not completely depart from the Lile tradition of the Zhou Dynasty, but made a new interpretation of the Lile tradition based on the value of benevolence and utilitarianism. Many thinkers believe that the Mo family took the Fa from Dayu. 13 The Huainanzi Zhixun (淮南子· The "Zhuangzi Tianxia" section says: "It can't be like this, and the way of non-Yu is not enough ink." Sun Xingyan said: "Mozi and Kong are different, and their learning comes from Xia Li." "14 Mozi", "Back Zhou Congxia" and "Shewen Congqing", its funeral idea is an innovation and simplification of Zhou Rites. "We can say with relative certainty that Mozi tends to propose his own innovation of 'ry' under the guise of the names of the ancient saint kings, including Xia Yu." 15 The "Gong Meng" chapter once recorded a conversation between Gong Mengzi and Mozi. Mencius believed that a gentleman must speak the ancient language and wear ancient clothes before he can be called benevolent. Mozi believed that the King of Shang and his secretary Fei Zhong were famous tyrannical people in the world, and Jizi and Weizi were saints in the world, and although the language they spoke was the same, some people were benevolent and some were unkind; Zhou Gongdan was a saint in the world, and Guan Shu was a famous tyrannical person in the world, and they wore the same clothes, but some were benevolent and some were unkind. Therefore, he said, "However, it is not in ancient clothes and ancient sayings." And the Zi Fa Zhou, and the Unfa Xia Ye, the Zi Gu Is not ancient. ("Mozi Gongmeng") "no ancient clothes and ancient sayings", which also negates the importance of etiquette as an external form. Saying that Gong Mengzi "fa zhou but not fa xia", this has also become the evidence that posterity believes that the Mo family "used xia zheng against the zhou". In the face of the "bad etiquette and happy collapse" in the middle and late Spring and Autumn Period, the Mo family did not try to restore the Ritual System of the Zhou Dynasty like the Confucians, but to the ancient reform system, "back to the Zhou from the Xia". Faced with the problem of the times in the reconstruction of social order, Mozi put forward the idea of "new etiquette" that advocated frugality and still used.
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The Mo family's idea of funerals touches on two issues: one is how to look at the problem of filial piety; the other is how to look at the problem of funeral rites. At the same time, Mozi also gave a new explanation of the relationship between filial piety and funeral rites. Confucius attached great importance to filial piety, emphasizing that "life is done with courtesy; death, burial is with ceremony, and sacrifice is with courtesy" (Analects for Government). Filial piety to parents is the most sincere emotion, when the parents are alive, according to the etiquette to serve them, after the death of the parents, to be buried with ceremonies, with ritual sacrifices. Yuko said, "Filial piety is also the root of benevolence!" (Analects of learning) In Yuko's view, filial piety is the root of the path of benevolence. When the parents are alive, filial piety to the parents is a reward for the parents' nurturing grace, and when the parents die, they are buried and sacrificed with ceremonies, which is a deep remembrance of the parents. "Cautiously pursue the far away, and the people's morality will return to the thick." Confucianism also leads filial piety to the level of social governance, which has the function of purifying social customs. After the death of the parents, the liturgical sacrifice is used to express the deep remembrance of the parents, which also enables people to do their best to mourn and make the people dignified.
Mozi also attached great importance to filial piety, saying: "The monarch is not loyal, the father and son are not filial piety, the brothers are not harmonious, and this is the harm of the world." In his opinion, the father and son of the monarch and the father and the brother have not loved each other, the king does not give favors, the subject is not loyal, the father is not loving, the son is not filial piety, and the brothers are not harmonious and harmonious, which is the scourge of the world." For men the king will be favored, for the people will be loyal, for the son of man will be filial piety, for the brother will be friend, for the brother will be compassionate. It can be seen that Mozi also attaches great importance to human morality and filial piety, but he regards filial piety as a virtue of both love and does not highlight the important position of filial piety.
Mozi also redefined filial piety, the traditional view is to see "thick burial for a long time" as a manifestation of filial piety, Mozi reinterpreted filial piety according to his new idea of benevolence, believing that a long burial is not a matter of benevolence and filial piety. Here, Mozi separates the traditional concept of filial piety from the long-term funeral of a long burial, and makes a new utilitarian interpretation of filial piety, believing that the festival of burial is filial piety. Its theory of filial piety has several new characteristics: filial piety is only a virtue of both love; filial piety is utilitarian and lies in the benefit of relatives; filial piety can be expanded and universalized, and filial piety should be filial to parents in the world; filial piety should be de-patriarchal and break the difference between relatives and relatives. Mencius said, "The Yang clan is for me, and there is no king." Mo's love is fatherless also. There is no king and no father, and it is also a beast. (Mencius Teng Wen Gongxia) In his view, Mozi and love are "fatherless". Why? Mainly because Mozi expanded filial piety and advocated filial piety to parents in the world. Mencius proceeded from the principle of kinship and criticized Mozi's idea of love.
The "three-year mourning" is also the focus of the Rumo controversy. "A son is born for three years, and then he is free from the arms of his parents, and the husband is lost for three years, and the world is also mourned." Confucius regarded the three-year mourning as a manifestation of filial piety to his parents. Mozi's attitude towards the three-year mourning is obviously different, advocating a short funeral, believing that a short funeral is the true way of benevolence. Mencius called it "Mo Zhi Zhi Fu Ye, with Bo as its Dao Ye" (Mencius Teng Wen Gong Shang). Mozi separates the relationship between "thick burial and long mourning" and filial piety, which also dissolves the legitimacy of "three years of mourning".
The object of benevolence and love should be the people of the world, and the benevolent people should love the world, which Mozi believes is the same as filial piety to relatives. Here, Mozi also re-sorts out the relationship between Ren and Filial Piety. "The benevolent one is the degree of the world, and the one who is not different from the filial piety is also the degree of affection." In Mozi's view, there is no difference between a benevolent person considering a plan for the people of the world and a filial piety considering a plan for his parents. Filial piety is considering and planning for his parents, and if his parents are poor, he must find ways to make his parents rich, and he does not dare to give up his spare strength, hide his wisdom, and leave behind his wealth. Here, Mozi believes that filial piety should be elevated to the level of benevolence, not only filial piety to one's own parents, but also filial piety to the parents of the world, and "loving one's parents" should be like "loving one's own parents". When Mozi elevates filial piety to the level of benevolence, to the level of loving parents in the world, it also dissolves filial piety itself, and "loving parents" is the same as "loving one's own parents", which may eventually lead to the inability to give sincere love to one's parents.
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Mozi reinterprets the relationship between benevolence and long-term mourning, arguing that a long-buried long-term funeral is not benevolent and righteous, nor is it a manifestation of filial piety, and by deconstructing the relationship between the two, he criticizes and reconstructs the traditional funeral rites. "Mozi learned the karma of a Confucian, and was influenced by the art of Confucius, thinking that his etiquette was troublesome and did not say anything, burying the rich and the poor, and serving for a long time to hurt and harm things, so he used Xia Zheng against the Zhou Dao." Mozi once studied Confucianism, but eventually embarked on the path of criticizing Confucianism, especially fiercely criticizing funeral rites, believing that thick burials wasted property, impoverished the people, and long-term mourning hurt lives and hindered political affairs. Although Mozi criticized the funeral rite of a long burial, he did not deny the funeral rite itself, and he proposed the "thin burial" theory, which is still different from Zhuangzi's "naked burial" 16 theory. "The Taoist sense of thin burial stems from its euthanasia spirit, while the Mo family's thin burial theory is based on its frugal and retro view." 17 The Taoists and the Mo family both put forward the theory of "thin burial"18, but their starting point is different, the Mo family is out of frugality.
Proceeding from the principle of utilitarianism, Mozi re-examined the effect of long-term burial. "Can a long burial be rich and poor, and can cure chaos?" This benevolence, righteousness, and filial piety must not be dissuaded by those who seek it. If a long burial can make the poor rich, make the widows numerous, turn the dangerous into stability, and enable the chaotic to be governed, then a long burial is benevolent and righteous, and it is what filial piety should do. But a long burial cannot make the poor rich and the widows numerous, and it cannot make the dangerous and the chaotic, then it must be abandoned. It can be seen that Mozi's discussion of funeral rites is not from the perspective of human feelings and filial piety, but through whether it is possible to achieve "rich and poor widows" and "fix danger and chaos", from a utilitarian point of view, negating the efficacy of traditional funeral rites.
Mozi discussed the role of long-term mourning from many aspects, such as whether a long-term burial can seek the rich family, the people, govern the criminal government, prohibit large countries from attacking small countries, and ask for the blessings of gods and ghosts. In Mozi's view, a long-term funeral not only fails to achieve national prosperity, but also wastes money. "This existence means that there are mourners of the princes and princes, and the coffins will be heavy, the burials will be thick, the clothes will be many, the embroidery will be complicated, and the hills will be huge." ("Mozi Jie Burial") This kind of thick burial situation exists in the home of the prince, and it is inevitable to waste property for making heavy coffins and making splendid clothes. In the case of thick burials in the homes of the piffles, the family's belongings are exhausted. Thick burials not only waste property, but also affect agricultural production. "Counting thick burials is also for those who bury more endowments, and counting long-term funerals is also for those who have been forbidden for a long time." ("Mozi Jie Burial") Thick burial buried a large amount of property, and long-term mourning forbade people to do things. In Mozi's view, property has been formed, but it is buried in the grave, and those who can do things are forbidden to do things for a long time, and it is impossible to pursue wealth in this way, just as it is forbidden to cultivate but want to harvest, and it is impossible to become rich. Therefore, a long burial cannot achieve the purpose of seeking a rich family.
If a long-term burial cannot achieve the goal of seeking a rich family, can it realize the people and govern the criminal government? This is also impossible in Mozi's view. If the "three-year mourning" is practiced, and the way of living is imitated for three years, "the friendship between men and women is too much." The implementation of the "three-year funeral" will greatly damage the interaction between men and women, and it will not achieve the purpose of increasing the population. A long burial cannot achieve the purpose of criminal administration. In Mozi's view, the implementation of "thick burial and long mourning" will lead to the inability of the gentleman in the upper position to listen to the political state, and the person in the lower position to be unable to engage in production. "If the Dhamma is like words and deeds are like the way, so that those who are above do this, they cannot listen to the rule; if they do this, they cannot do it." ("Mozi Jie Buried")
A long burial will not achieve the goal of prohibiting large countries from attacking small countries. The reason why big countries do not attack small countries is because small countries "have a large number of committees, repair cities and valleys, and reconcile up and down, so big countries do not attack them." If the thick burial system is implemented, it will lead to the small country having no reserves, the city cannot be repaired, and finally it will be attacked by the big country, resulting in the destruction of the country and the death of the family. A long burial cannot achieve the goal of seeking the blessings of God and the gods. "If you are poor, you are unclean and unclean; if you are widowed, you are a widow of God, a ghost, and a god; if you are in turmoil, you are a sacrifice from time to time." The implementation of thick burials will lead to national poverty, sparse population, and chaotic governance, and eventually lead to unclean sacrifices, sparse populations serving gods and ghosts, and inaccurate sacrifices. If the sacrificial wine and food sacrifices cannot be cleansed and the sacrifices are not on time, then the gods and ghosts will bring disasters to them, and they will not be able to achieve the purpose of seeking the blessings of the gods and ghosts.
Long burial cannot achieve many of these goals, so it is not the law of the Holy King. "The Yao Shun Yu Tang Wen Wu Dao of the Upper Audit and the political rebellion, the Lower Audit of the Evil Things, the Juhe Festival." If you look at it from this point of view, you will be buried for a long time and mourn the way of the non-holy king. ("Mozi Jie Burial") Mozi proposed that a long burial is not the way of the Holy King, which also dissolves the legitimacy of the traditional long burial. At the same time, he also proposed a method of burial that conformed to the way of the Holy King.
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In order to propose his own method of funeral, Mozi first deconstructed the sanctity of traditional funerals and funerals. He traces the origins of the funeral rites, reinterpreting their diversity, variability and conditionality through comparisons with different funeral rites, revealing their relativity, thereby dissolving the sanctity of traditional funeral rites and the legitimacy of the three-year mourning.
The Mo family listed the different funeral customs of the three countries, clarified the relationship between funeral rites and customs, and clarified the relativity of funerals and funerals. "Whoever crosses the east of the past and has a kingdom of Mu Mu, and whose eldest son is born, will be dissolved and eaten." It is called 'Yi Di'. There is a country called 輆沭, and the eldest son is dismembered and eaten after birth, believing that this is "YiDi". "In the south of Chu, there are people who have a country of Yan people, and their relatives die, decay their flesh and abandon it, and then bury their bones, but become filial piety." There is a country called Yanren, and after their parents die, they will take off the flesh of their parents and throw them away, and then bury the bones of their parents, thinking that this is filial piety. Here, Mozi demonstrates the diversity of funeral rites by quoting the funerary method of the "Yanren Kingdom". "Whoever has a country of yiqu in the west of Qin, whose relatives die, gather firewood and burn it, smoke it, call it ascension, and then become a filial son." There is a country called Yiqu, and after the death of their parents, the bodies of their parents are burned, and the smoke rise is said to be the parents "Dengxian", believing that this is filial piety. In Mozi's view, this is "just the custom of righteousness", and funerals and funerals are adapted to the customs of a region.
The Mo family also listed the funeral rites of the ancient Saint King. Yao went north to educate Badi, died halfway through, and was buried on the north side of The Dragon Mountain. "The three collars of the garment, the coffin of the wood, the kudzu of the silk, and then the weeping, the full seal." It is buried, and the cattle and horses take advantage of it. There were only three pieces of clothing and quilts, made of inferior oak wood, bound with kudzu vines, and buried in the tomb, before people wept and mourned, and the graves were filled without graves. After burial, it is not forbidden to graze cattle and horses on it. The same was true when ShunYu died. From this, Mozi came to the conclusion that a long-buried non-Saint King's way was not.
Mozi reveals the relativity of funeral rites by enumerating the three countries of Shushu, Yanren and Yiqu, as well as the funeral rites of the three holy kings of Yao Shunyu. Different countries, different regions, different eras have different forms of funeral rites. "In a certain sense, the Mo family's approach is close to the perspective of cultural anthropology, comparing the cultural differences of different countries and regions, and putting forward a relativistic view of funeral rites." 19 Through the reinterpretation of Mozi, the traditional funeral ceremony of long-term burial has lost its sacredness, and the ceremony is closely related to customs and customs, and different regions and different eras have different ritual systems, and the ceremonial system should gradually change with the changes of the times and customs.
Mozi "Togu Reform system" believes that the method of funeral is controlled by the Holy King. The ancient Holy King formulated the law of burial: "The coffin is three inches, enough to decay the body, and the three collars of the garment are enough to overthrow evil." And its burial, the lower and the spring, the upper odor, if the ridge is cultivated, it will stop. The Holy King formulated the method of fretting burial, with a coffin three inches thick, three quilts of clothes, and three feet of wide burial grounds. "Han Feizi Xianxue" Chapter Yun: "The burial of the ink person, winter clothes, summer clothes, three inches of tung coffin, three inches of mourning." "Zhuangzi Tianxia" Chapter Yun: "Now Mozi is born alone without songs, dead without clothes, and the coffin is three inches and has no rafters, thinking that it is French." Here, Mozi not only highlights the simplicity and simplicity of the funeral ceremony, but also highlights the unity of the funeral ceremony. The equality of funeral rites he envisioned was different from the hierarchical nature of funeral rites emphasized by Zhou Li. He pretended to be the way of the Holy King to improve the authority and sanctity of his method of burial. In this regard, XunZi criticized that "Mozi is seen in Qi, but not in deformity." ...... If there is unity and no distortion, the decree is not enforced. ("Xunzi Tian") "I don't know the right to build the world and the country, the merits of the upper, the great thrift, and the difference, etc., have not been enough to distinguish between different and county monarchs." Xunzi believes that Mozi attaches importance to frugality and despises the difference in rank, and cannot distinguish between individual differences and the difference in rank between the upper and lower levels of the monarch. Sima Tan also believed: "When he was sent to death, the coffin was three inches, and the sound of mourning was not exhausted." Teach the funeral, and it will be the rate of all nations. If the law of the world is like this, there is no difference between honor and inferiority. 20 Xunzi emphasized the hierarchical nature of the ceremony: "The ceremonial, the noble and the lowly, the old and the young, the rich and the poor, the rich and the poor. ("Xunzi Fuguo") Mozi highlights the equality of etiquette, which also shows the difference between him and Xunzi etiquette.
Mozi not only opposed thick burials and long funerals, but also innovated funerals and funerals, proposed the method of frugal burial, and constructed the funeral rites of the Mo family's thin burial and short funerals. "Therefore the one who eats and clothes, the life of man, but there is still a festival; the burial of the buried, the death of man, the husband and wife are not here." People's clothes and food are the interests of people's survival, and they still advocate moderation; burial is the place of people's interests after death, how can we not be restrained? Mozi implements the way of thrift, not only at the time of birth, but also at the time of death. "The deceased can be buried thinly, and he can save his talents in food and clothing; the living can be short-lived, and they can be sick and wealthy, so it is said: 'The law of the son of the Mozi, the one who does not lose the benefit of death and life, this is also.'" 21 Mo Jia clarified the benefits of a short funeral from a utilitarian perspective, but he overemphasized the interests and lacked an examination of the relationship between funeral rites and human feelings and human nature.
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"Confucianism advocates respecting heaven and respecting ancestors, and Mojia theory advocates respecting heaven and respecting ghosts." 22 Mozi put forward the Tenchi Akira ghost theory, believing in the existence of ghost gods, so he attached great importance to the sacrifice of ghost gods. "Whoever governs people is not anxious to pay tribute; there are five sutras in the liturgy, and it is not more important than sacrifice." ("Li Ji : Sacrifice System"), "The great affairs of the kingdom are in the worship and the sacrifice." "(Zuo Chuan, Thirteen Years of Chenggong) Sacrifice is the most important part of the traditional ritual system." Mozi's concept of sacrifice was an important part of the ritual science of pre-Qin sacrifice. "23 Although Mozi advocated festival burial, he attached importance to sacrifice and believed that sacrifice had important social value." Imago is also a sacrifice, not a direct gaze of the filth and abandonment of it, the upper part of the blessing of the ghost, the lower part of the gathering of the people, and the relatives of the village. "(Mozi Ming Ghost Xia)" To go to the sacrifice is not to throw the sacrifice in the ditch, but to pray for the blessing of the ghost god on the sacrifice, and to gather the people and contact the feelings of the villagers." Crying and weeping, but engaging in the wealth of food and clothing, and sacrificing, so that filial piety is to relatives. Mozi also saw the importance of sacrifice in cultivating filial piety. Hu Shi believes: "The purpose of the Mozi Ming Ghost is also for practical application, and it is also to 'return the people's morality to the thick'. ”24
Mozi advocated that "although mourning is polite, mourning is the basis." ("Mozi Slimming") In this regard, Confucianism is the same. Mozi advocates reverence for ghosts and gods, attaches great importance to spiritual belief, does not attach importance to funeral rituals, and does not emphasize the text, but is based on the position of the commoners and based on the "quality" to innovate the "text" of the ceremony. "The funeral rites that Mozi transformed and formulated ignored the identity, status, and rank of the deceased, as well as the patriarchal blood relationship between the deceased and the mourners, because they emphasized the characteristics of their thin burial and short funerals, and had the meaning of equality before the funeral and the tendency to abolish the patriarchal hierarchy of the funeral." The innovation of 25 Mozi broke through the patriarchal and hierarchical nature of funeral rites, but to a certain extent also dissolved the sacredness of the ritual system.
Funerals and sacrifices are the remembrance and remembrance of ancestors and parents, and sacrifices also have the moral significance of "retribution and reversal", and funerals and sacrifices have the moral connotation of indoctrination and "cautious pursuit of the end". "When the dead go far, they can always remember them, and then there is a sacrifice. Living people get along, it is easy to mix utilitarian calculations, and the affection that people should have in the world is often hidden and not easy to see. Only for the deceased, there is only affection, let alone remuneration, but it is beneficial to see the depth of his affection. Therefore, the funeral ceremony can do its best to mourn and sincerity, can stimulate people's hearts, and make people's morality more and more generous. 26 Sacrifice in the proper manner is a remembrance and remembrance of one's loved ones, and a reward for the nurturing grace of one's parents. Mozi views funeral rites from a utilitarian perspective, believing that "thick burials and long funerals" waste property and affect normal agricultural production, without fully considering human emotions and moral customs. "The benefit of being born is the center of the concern of Mozi's ghost and god view." On the basis of following the traditional religious concept of separating the human body from the ghost, Mozi then has the so-called "thin burial" and "sacrifice" propositions, which are mutually cooperative. 27 Examining funeral rites only from the perspective of stakes, attaching importance to sacrifices over funeral rites, advocating frugal burials, and emphasizing ghosts and gods,28 these are indeed contradictions in Mozi's system of thought.
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Mozi's idea of funeral is the implementation of the idea of thrift in funeral rites, a new proposition put forward by criticizing traditional funeral rites, and is the "new rites" of the Mo family. This kind of "new etiquette" that advocates frugality and still uses is proposed after in-depth reflection on the rationality of etiquette based on the value of benevolence and utilitarianism. However, he attaches excessive importance to the utilitarian utility of the value of benevolence and righteousness, believing that the way of benevolence and righteousness is the political way of goodness, that the rich and the poor and widows, the determination of danger and chaos are benevolent, and that thin burial is the true way of benevolence and righteousness, which is what the country needs. 29 Mozi advocates "thrifty use", "frugal burial", and "self-suffering as the extreme", which does not meet the requirements of human nature. "His life is also diligent, his death is thin, and his way is great; it makes people worried, it makes people miserable, and his deeds are difficult, and he is afraid that he cannot be the way of a saint, and the heart of the world is against the world, and the world is unbearable." ("Zhuangzi Tianxia") This evaluation of the Mo family in "Zhuangzi" can be described as pertinent, Mozi's festival proposition is too harsh, life should be industrious, death should be buried, people are worried, people are sad, it is too difficult to implement, it goes against the wishes of the people of the world, and the people of the world are unbearable. In the end, frugality is to temper people's desires and satisfy basic material demands without expecting other spiritual demands. Mozi lived in an era in which the ruling class was extravagant and corrupt, advocating frugality and thriftiness, which was beneficial to the governance of the country and the people. However, in addition to basic material demands, people have other spiritual appeals, and excessive suppression of people's desires is often not feasible. In "On the Six Essentials", Sima Tan believes: "The ink man is frugal and difficult to obey, because his things cannot be followed everywhere; however, his strong use of this section cannot be abolished." "30 That is to say, the development of production and the saving of expenses, which cannot be abandoned, but the Mo family overemphasizes frugality, making it difficult for people to accept." Human beings need some cultural forms of emotion to express their reverence and pursuit of the sacred, and also need some cultural symbols that can vent emotions to convey their joys and sorrows, if they only seek practicality and utilitarianism, it is likely that the inner emotions, the etiquette and symbols of these emotions, will be lost, and the human beings who have lost these will also lose their basis for being human and degenerate into creatures. 31 Mozi's narrow utilitarian appeal ignores people's emotional appeals, and the excessive frugality of funeral rites is not conducive to the formation of good moral customs. What's more, the Mo family's "festival burial" proposition has not been accepted by the world.
exegesis:
1 Cheng Shouyong believes: "From the perspective of cultural thought, the emergence of the hundred families of the sons is precisely a reflection and response to the current situation of 'Li Bad Le Collapse' or 'Zhou Wen Fatigue', and further, it is manifested as a reflection on the collapse of the social order built with Li Le as the main body. Judging from the texts that have been handed down, the thinkers of the Confucian, Mo, Taoist, and Legal schools have responded in their own ways to the problem of the reconstruction of the world order of life after the collapse of the "Li Bad Le", and their critical thinking on Li Le undoubtedly provides a reference for us to examine the cultural spirit of the Li Le tradition in a three-dimensional way. See Cheng Shouyong, "Mozi's Review of the Optimistic Criticism of Confucian Etiquette," in Thought and Culture, No. 2, 2014.
2 "The feast of the elders and children of no king, the courtesy of fathers and sons and brothers, is the chaos of the world." ("Mozi Shang Tongzhong") Mozi believes that there is no "father-son brotherly ceremony", which leads to chaos in the world, which also affirms the role and significance of etiquette.
3 Mozi put forward his own "new etiquette" in accordance with the standard of advocating frugality, and also made a new development of Confucius's learning by reinterpreting the value of benevolence and righteousness, proposing "new benevolence" and "new righteousness".
4 Guo Moruo: Ten Critical Books, Beijing: Oriental Publishing House, 1996, p. 96.
5 Cui Dahua: Introduction to Confucianism, Beijing: People's Publishing House, 2001, p. 16.
6 Bangu: Book of Han, vol. 30, Yiwenzhi, Beijing: Zhonghua Bookstore, 1962 edition, p. 1738.
7 Yu Yingshi: Scholars and Chinese Culture, Shanghai: Shanghai People's Publishing House, 2003, p. 86.
8 Ibid., p. 85.
9 Ban Gu: Book of Han, vol. 30, Yiwen Zhi, p. 1738.
10 Mozi Houxue launched a fierce critique of Confucius's liturgical thought. "Kong Mou's grand appearance is embellished to deceive the world, the string song is encouraged to gather disciples, the ceremony of prosperity is to show the ceremony, the festival of xiangxiang is to the audience, the erudition cannot make the world discuss, the laosi cannot make up for the people, the tired life cannot do its best, the year cannot perform its rituals, the accumulation of wealth cannot support its pleasure, the multitude of evil arts is used to camp the world, the sheng is for the vocal music to meet the people, its way cannot be expected, and its learning cannot lead the people." ("Non-Confucianism")
11 Bi Yuanyun: Its "same as the 'period'." (See Sun Yirang: The MoziJian Annunciation, vol. 1, Beijing: Zhonghua Bookstore, 2001, p. 287.) )
The quotations of "Mozi" in the 12 texts are quoted from Sun Yirang: "MoziJian Zhen". The following "Mozi" quotation is only marked with the title of the article.
13 At the time of Confucius, Xia Li and Yin Li were already difficult to verify clearly, and Mozi praised Dayu, mostly to the ancient reform system, to provide historical legitimacy for his theory.
14 Sun Yirang: "Sun Xingyan Mozi Notes after the Narrative", in "Mozi Jian Jie", vol. II, Beijing: Zhonghua Bookstore, 2001 edition, p. 665.
15 Yu Yingshi: On the Occasion of Heaven and Man: A Temptation on the Origin of Ancient Chinese Thought, Beijing: Zhonghua Bookstore, 2014 edition, p. 102.
16 "Zhuangzi will die, and the disciples will be buried." Zhuangzi said: "I take the heavens and the earth as the coffin, the sun and the moon as the continuous bibi, the stars as the pearls, and all things as the gifts." Am I not prepared for evil? Why add this!' The disciple said, "I am afraid of the eater of the black kite." Zhuangzi said: "On the top is the food of the black kite, and on the bottom is the food of the ants, and it is so partial to take the other and this." (Zhuangzi Lieyukou)
17 Xia Lu, "Some Investigations on the Funeral Concept of the Sons of the Pre-Qin Dynasty", Journal of Beijing Normal University, No. 5, 1989.
18 He Dan believes: "Zhuangzi's attitude toward funerals pursues the principles of 'mourning without mourning' and 'burial from simplicity'. See He Dan, "Lao Zhuang's Idea of Funeral Sacrifice: A Comparison with Confucian Philosophy of Death," Philosophical Analysis, No. 4, 2018.
19 Shangyuan Li Gang, "The System Design Concept of mojia's "festival burial"", in Shandong Social Science, No. 9, 2006.
20 Sima Qian: History, vol. 130, Beijing: Zhonghua Bookstore, 2014 edition, p. 3995.
21 Cai Renhou: The Philosophy of Mozi, Taipei: UTokyo Books, 1993 edition, p. 55.
22 Wang Tongling: The Similarities and Differences of Confucianism and Ink, Shanghai: Shanghai Bookstore, 1933 edition, p. 103.
23 Sun Junheng and Liu Di: "Mozi's Ritual Theory", in Dongyue On Cong, No. 9, 2012.
24 Hu Shi: Outline of the History of Chinese Philosophy, Beijing: The Commercial Press, 2011, p. 138.
25 Lu Jianhua: "The Etiquette of Mozi", journal of Anhui University (Philosophy and Social Sciences Edition), No. 6, 2007.
26 Qian Mu: "New Interpretation of the Analects", Chengdu: Bashu Book Society, 1985 edition, p. 12.
27 Ding Sixin, "On the Ghost And God View of Mojia Later Learning in Mozi Moyu", journal of Anhui University (Philosophy and Social Sciences Edition), No. 2, 2011.
28 The Mo family absorbed the cultural tradition of Yin Shang and heavy ghosts and gods, believing that ghosts and gods are real, and ghosts and gods have the ability to reward good and punish evil. The Mo family highlighted the political function of ghosts and gods, and slowly changed from the traditional emphasis on the religious function of ghosts and gods to the political function of ghosts and gods. However, in the political functional interpretation of ghosts and gods, the transcendence and sacredness of ghosts and gods themselves are slowly dissolved by the political functional interpretation. See Gai Litao: "A New Theory of the Mojia Ghost And God View", in Studies on World Religions, No. 3, 2017.
29 Xunzi criticized Mozi for focusing only on function and not recognizing the meaning of human cultural formation, "Mozi hides in use but does not know the text" (Xunzi Unmasking).
30 Sima Qian: History, vol. 130, p. 3993.
31 Ge Zhaoguang: Treatise on the History of Ancient Chinese Thought, Vol. 1, Shanghai: Fudan University Press, 1998, p. 195.
The original text is published in Philosophical Analysis, No. 5, 2021.
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