Since the political situation at that time had to focus on external relations or the unbalanced development of various countries, this led to the so-called strategy of finding a counterbalance to the mechanical force of equilibrium between the destruction and reconstruction of equilibrium forces. The so-called "scholars have no fixed masters" shows that the national class has broken away from the fetters of the clan and is no longer "industrial, commercial and food officials". With the development of commercial transportation, the so-called "rich people and good people" and the so-called "cars on the same track", the gap between international clans has been filled before the currency march (this is naturally adapted to the land relationship of abandoned mine fields and open streets). The etiquette system of kinship and respect at that time tended to collapse under the establishment of economic cities; therefore, a group of citizens educated by the new reality would inevitably replace the incompetent old aristocrats and break away from the nationality of the old clan. respect. Strategies are conditioned by the acquisition of wealth and fame. Without the exchange of wealth and commerce among the seven countries, the international political transactions of politicians would be unimaginable. Therefore, the exchange relationship of "selling low and selling high" at that time was reflected as The thought of a strategist who seeks to defraud and gain power. From this point of view, they represent the interests of the ancient merchant class. Please read the following words of Lu Buwei: "Lü Buwei was in Handan. When he saw Qin's prostitute and a stranger, he returned and said to his father: 'How many times more profitable will farming be?' : 'Ten times.' 'How many times can you win with pearls and jade?' 'How many times can you win by establishing a country? Establishing a country now and setting up a king will leave a legacy to future generations. I wish you could live in the past! '" (Warring States Policy of Qin) It was this great Jia Lu Buwei who later said that Qin was successful and was indeed granted the title of Marquis of Wenxin. He fed 100,000 households and children in Luoyang, Henan. Thousands of people. In terms of possessing his children, he is a slave owner, but in terms of his "food household", he already meets the conditions of a feudal owner. Commercial capital is inevitably accompanied by usury capital, which had a special status in ancient Greece, and China was no exception in the late Warring States period. The Historical Records of the Warring States Period records that Mr. Mengchang, who was rich in personal wealth, was a moneylender: "Feng Huan... went to Xue and summoned all the people who asked Mr. Mengchang to give him money, and he got 100,000 yuan in interest. He made more wine and bought fat cattle. Those who wanted to collect money were called together for a meeting. The cows were killed and wine was drunk, and the coupons were held together as before. Feng Huan (known as Lord Mengchang) said: ...'If there is anything left, it is important to keep it for ten years. If there is not enough, it will be held for ten years. It was a false plan to make Xue Min kiss the emperor and show his good voice. '" (Historical Records of Mengchangjun) Suppose that Feng Huan collected 100,000 yuan in debt interest and only used it to pay for the banquet, and most of the interest had to be found in other ways. , the number of 100,000 accounts for at most one-tenth of the interest, and the total amount should be more than one million. It is estimated that his capital may be in the tens of millions, which is enough to be called a loan shark. "Xi", there is a danger of escape. When Mengchang lost power, all the diners left. After he returned to power, he deeply resented the fickleness of the diners and had the intention of insulting the guests. The man named Feng persuaded him and used a set of theories based on commercial usury awareness, as recorded in historical records: " All living things must die, and things must come to an end; it is natural for the rich and the noble to have many friends, but for the poor and the lowly to have few friends. If you don't see your husband going to the market, you will rush in through the door during the day. After sunset, those who pass by the market will disappear. If you don't care about it, you will not like the morning but hate the evening, and the things you expect will be lost. ...Now you...can't blame the people." (Ibid.) The awareness of profit and interest is reflected in political life and is the style of the strategist. The so-called "Chao Qin Mu Chu" cannot be explained by the fall of faith, but is just a conceptual certificate of the citizen behavior of commercial speculation in weekend politics. Therefore, the activities of strategists are quite different from the old aristocrats' gratuitous wealth, but they are just like free transactions. For example, Le Yi abandoned Yan and returned to Zhao, and reported to the King of Yan: "A wise and sage king does not use salary to keep his relatives private. He will be awarded to those who have done more, and he will not be given an official position to follow his love. Those who can do the job will be treated. Therefore, if you can detect it, A successful king is one who is awarded an official position, and a person who establishes a reputation through conduct and friendship... A gentleman will never make a bad name in his friendship, and his reputation will not be clean when a loyal minister leaves. The relationship between the emperor and his ministers has not yet been determined by the feudal destiny of later generations.Mozi believed that launching a plundering war was an extremely unjust criminal act that brought great harm to individual workers. War is "a great harm to the world". Only by stopping mutual conquest can society find peace. The famous story of Mozi "stopping Chu and attacking Song" in history embodies his ideas. "Shangxian" and "Shangtong". "Shangxian" means respecting and using wise people. "Officials are not always high, and people are not always low. If you are capable, you will promote them, and if you are not, you will demote them." "Shangtong" means "selecting the most virtuous people in the world and establishing them as emperors." , and the emperor is still the same as heaven. In this way, the whole society will be unified. How should we treat talents as "virtuous"? Mozi said that there are three fundamental methods ("three principles"). That is: to give them noble titles politically, to enable them to enjoy favorable treatment economically, and to give them the actual power to give orders and make decisions on affairs. This is called "Gao Yu's nobility, valuing his salary, allowing him to do things, and cutting off his orders." Mozi also proposed that the basic standard of "virtue" is: those who have strength should help others, those who have wealth should help others, and those who have knowledge and understanding should teach others. "Frugal use", "frugal burial", "not happy". Mozi opposed the extravagance and waste of the nobles and advocated "frugal use". He said: "Anything that is sufficient for the people's use should be stopped; if any extra expenses are not added to the benefit of the people, the sage king will not do it." "People's benefit" is the standard for the use of wealth; It is permissible to increase fees and benefit the people; it is not allowed to increase fees but not benefit the people. He criticized the "current masters" for "taking away the people's wealth of food and clothing", which resulted in "luxury for the rich and luxury for the orphans." Mozi also advocated "frequent burials" and opposed the rich burials advocated by Confucianism. He believed that the heavy burials and long mourning that were popular at that time buried the wealth that had been produced, prevented those who could engage in production from participating in production for a long time, and even restricted the "friendship between men and women" so that the population could not reproduce. This was detrimental to the country and the people. unfavorable. Mozi also used the same reason to oppose music as "non-music", believing that the popularity of music hindered men from farming and women from weaving, and "this deprived the people of their food and clothing" and should be banned. He pointed out that at that time, "the people had three troubles: the hungry had no food, the cold had no clothes, and the laborers had no rest." However, the nobles ringing bells and beating drums could not solve these problems, but could only aggravate these disasters. "Feifate", "Heaven's will", "Minggui". Mozi criticized the theory of destiny at that time and believed that the reason why the princes and adults worked hard to govern the government was because they knew that "if you are strong, you will be governed; if you are not strong, you will be chaotic; if you are strong, you will be peaceful; if you are not strong, you will be in danger"; the reason why the officials worked hard to do business and collect taxes is Because they know that "the strong will be noble, the weak will be humble, the strong will be honored, and the weak will be humiliated." Similarly, farmers go out early and come back late, working hard to cultivate, and women work hard day and night, spinning and weaving, and do not dare to be tired, because They know that "the strong will make you rich, not strong will make you poor, strong will make you full, not strong will make you hungry"; "strong will make you warm, not strong will make you cold." Therefore, he believes that "the destiny is made by the tyrant king and by the poor" (narrated ), not the words of a benevolent person." It means that the theory of destiny is fabricated by the rulers to fool the people. If you believe it, you will suffer. Mozi was "non-fate" and emphasized that "those who rely on their own strength will survive, and those who do not rely on their own strength will not survive." This reflects that the civilian small private owners he represents value material production and are dissatisfied with the parasitic life of the nobles. However, this class is economically and politically weak. On the one hand, Mozi opposed the destiny of heaven, but on the other hand, he believed in the existence of "will of heaven" and ghosts and gods. In his view, Heaven has a will, and Heaven's will is the measure of all words and deeds in the world. He said: "I have heaven's will, just like the rules of a wheel, and the rules of a craftsman." The specific content of Heaven's will is to require people to love each other and benefit each other. He said: Heaven hopes that "people have the strength to support each other, the Tao to teach each other, and the wealth to share". If you follow the will of Heaven, you will be rewarded; if you violate it, you will be rewarded. The will of God must be punished. Taste the Mohist thought, which advocates equality, fraternity, generosity, endeavor, competition, frugality, discipline, and emphasis on natural science. Modern Western thought is close to some of these ideas. Mohist theory is more suitable for democratic society and international competitive society. Therefore, in the Spring and Autumn Period and the Warring States Period, it was the most prominent school than Confucianism. However, during the period of the unified Chinese Empire, its "not destiny" thought caused it to be ignored. Moreover, compared with Confucianism, Mohism seems commonplace but not profound and rich enough.