During the Warring States Period in ancient China, what did Mozi s non music thought mean?

The meaning of opposing luxury ** is the way that some famous nobles at that time made it extremely luxurious.

Although the body knows its safety, the mouth knows its sweetness, the eyes know its beauty, and the ears know its joy, but the upper examination does not win the things of the holy king, and the lower degree does not benefit the people. It's Mozi.

Said: For the pleasure of non-also" (".Mozi Fei Le Shang》）。This sentence is to say that Mozi does not like luxury.

The reason why Mozi opposes ** is not that the big bell, the drum, and the piano are sel.

Zhu Sheng's voice is not beautiful, not because he thinks that the high platform, thick pavilion, and far-reaching residence are uncomfortable. Although the body knows that it is very comfortable, the tongue knows that it is sweet, the eyes know that it is beautiful, and the ears know that it is pleasant, it is not in accordance with the deeds of the holy king when examined from above, and it is not in the interests of all the people when examined downward. So Mozi said:

The setting is incorrect. He considers the common people, this kind of people are really heroes.

Mozi believed that the essential difference between humans and animals was that they relied on manual labor to solve the problem of survival, so they should not be separated from productive labor. "Today man is like beasts and elk.

Birds, insects and insects are also strange。The beasts of the day, elk, birds, and insects, because of their feathers, they are considered to be clothes; Because of its hoof fleas, it is thought to be a stumbling scum; Because of its aquatic plants, it is thought to be a diet.

Beasts, elk, birds, insects, and other things, with their own feathers as warm clothing, and with their hooves and claws as gaiters and shoes; Relying on the aquatic plants that are readily available in the earth as their diet**. Even if the male does not plough the fields, grow vegetables, or plant trees, and the female does not spin, weave, or make hemp, they will have food, clothing, and property. Today's human beings can only eat with their own hands.

In order to contradict these extravagant **, be punished; "Yellow Path" recorded "dancing in the ocean, loud music, God does not bless, Kyushu will perish"; Xia Qi recorded in "Wuguan".

Have fun, eat, drink and have fun outside, the scene of "Ten Thousand Dances" is very huge, and the sound of ** spread to the sky, until it is punished by God" and so on.

This simple feeling will surely make all people who have had the experience of "facing the loess with their backs to the sky" feel the same way, whether ancient or modern. Mozi thinks about us, us people.

He believed that the essential difference between humans and animals was that they relied on manual labor to solve the problem of survival.

If you are not happy, you can't be happy, but you have to think about things that are not too happy when you are happy.

It means spreading positive energy, and there is nothing special.

It's not that you can't be happy, but you have to prevent it from being happy and being sad, and that's not good.

It is to leave meaningful things to future generations, so that future generations can learn good things.

Zifei knows the joy of fish, that is, you are not who you are, you can't understand his feelings.

It is to maintain a state of sorrow at all times, because happiness produces sorrow.

Mozi's theoretical proposition on non-happiness is to advocate the opposition to the hedonistic concept of traditional ** and entertainment, and advocate the practical-oriented, moral and utilitarian non-happiness thought. The following is a brief analysis of Mozi's claims on non-happiness:

1.The concept of non-music:

According to Mozi, it was originally an important part of the ritual of sacrifice, the purpose of which was to make people feel awe, solemnity and solemnity, rather than to satisfy personal pleasures. He called the pursuit of personal sensual pleasure "music", while the pursuit of utilitarian values that emphasized practical and moral values was called "non-music".

2.Afero's Practicality:

Mozi advocated that non-happiness should be practical, that is, it should be able to bring practical benefits and effects to society and individuals. He emphasized that the role of Feile should be to promote the maintenance of social order, the governance of the country, the preparation for war and other practical needs, and called it "the way to fight for the foundation and support the people."

3.The morality of non-happiness:

Mozi emphasized that non-happiness should be moral, that is, it should be able to guide people's behavior in accordance with moral norms. He believes that the existence of ** should help to make the people have benevolence, make people follow the etiquette norms, and abide by social ethics, so as to achieve the purpose of social harmony and silverfighting.

4.The difference between non-pleasure and entertainment:

Mozi distinguishes between non-music and traditional entertainment concepts. He believed that traditional entertainment focused on personal pleasure and pure entertainment, and lacked practical value and moral guidance. Happiness is a kind of activity that brings practical benefits to society and individuals.

Summary: Mozi's theory of non-happiness advocates emphasizing the opposition to the hedonistic concept of the individual, and advocates practical and morally oriented activities. Feile should be practical and moral, able to bring practical benefits and moral guidance to society and individuals.

He distinguishes between traditional personal entertainment and non-entertainment, emphasizing that the importance of non-entertainment lies in its combination with social public interests and moral values. This theoretical proposition is of great significance to the development of the Mohist school and the influence of Confucianism.

The norms of the world. What is good for people, do it; What is not good for others, stop. "The benevolent person thinks about the world, not to see beautiful things, to hear happy sounds, to taste delicious food, to make the body comfortable.

Let these plunder the people's food, clothing, and property, and the benevolent people will not do it. Therefore, the reason why Mozi opposes ** is not that he thinks that the sound of the big bell, the drum, the qin, the se, the zhu, and the sheng does not make people feel happy, not that the colors of the carvings and decorations are not beautiful, not that the taste of the cattle and pigs raised by the decoction and moxibustion is not sweet, and that it is not uncomfortable to live in a lofty and far-reaching house. Although the body knows comfort, the mouth knows sweetness, the eyes know beauty, and the ears know happiness, but looking upwards is not in accordance with the deeds of the holy king; Considering downward, it is not in the interests of all peoples.

So Mozi said: "It is wrong to engage in ** activities!" ”

Nowadays, the princes and princes make musical instruments for the sake of state affairs, not as easily as taking the stagnant water from the road and tearing down the earthen walls, but must have expropriated a lot of money from the people to make the sound of bells, drums, harps, se, flutes, and shengs. The holy kings of ancient times also took a lot of money from all the peoples, and made ships and chariots, and when they were made, they said, "Shall I use them?"

He said: "The boat is used on the water, the cart is used on the ground, the gentleman can rest his feet, and the villain can rest his shoulders and back". Therefore what is the reason why all the people have given money and have not dared to grieve because of it?

Because it is in the interests of the people. However, if the same is true for musical instruments, it is in the interests of the people. I don't dare to object.

However, when it comes to the use of musical instruments like the Holy King's shipbuilding and chariots, I dare not object to it.

There are three kinds of sorrows for the people: the hungry have no food, the cold have no clothes, and the tired have no rest. These three things are the greatest worries of the people.

But when they struck the bells, beat the drums, played the harps, played the flutes, and danced the gods, will the people be able to get their food, clothing, and goods? I don't think so. Not to mention this, now the big countries attack the small countries, the big families attack the small families, the strong captivate the weak, the many bully the few, the treacherous deceive and the stupid, the noble despise the lowly, and the foreign and internal strife and thieves rise together, and it cannot be forbidden.

If you strike the bell for them, strike it.

It is one of the doctrines of the Mohist school created by Mo Zhai in the early Warring States period. The thirty-second chapter of the extant Mozi, "Fei Le Shang", concentrates on this doctrine. The main reason is to oppose the ruler at that time, "the princes", who "took measures for all the people, thinking that the sound of the big bell, drums, qin, se, zhu, and sheng" was a loss of the people's food and clothing, and he made a big deal and enjoyed the music (lè).

Therefore, it is said that "for pleasure (yuè) is not also". But starting from this, the folk ** who oppose "farmers plough in spring and summer, collect in autumn and hide in winter, and rest in the joy of attacking" ("Mozi Three Arguments") have gone to the extreme.