This is Mozi, the following is a reference.

Mozi's "Jingshang" said: "Ti is divided into Jian." (Jian, the whole; Ti, part.) " "Shuo" explains: "Ti: If one of two, it is the end of a ruler." (Chi, a straight line; end, a point.) The meaning is that "individuals are separated from the whole", which indicates that the world is a whole (both) , the object (body) is separated from the whole, and the individual (end) is separated from the object category, so the world is related to the whole body. The social view derived from this cosmological view is: society is a whole, and human beings are a whole, so individuals (or countries) cannot be independent of each other, but should complement each other. This is Mozi's holism or collectivism. The political ethics or morality arising from this kind of holism is "universal love", and the political organization or system arising from this kind of holism is "shangtong".

"Universal love" is the central idea of ??Mohism. Mozi believed that only by "universal love" can people love each other equally and live in harmony. "All misfortunes and resentments in the world arise out of lack of love for each other, and those who are benevolent reject them. Since they are rejected, how can we change them? Zi Mozi said: We can change them by loving each other and benefiting each other." "("Universal Love")

"Being both is benevolent and righteous" ("Universal Love").

Ren. "The Sutra" says: "Benevolence means physical love." "Shuo" explains: "Benevolence: loving oneself is not for the purpose of using oneself. It is not like loving a horse and being clear." "Essence is divided into both sides." Human beings are both sides, and individuals are entities separated from both sides. It can be seen that "physical love" is loved by everyone. If anyone loves him, he will love him to the fullest. This is Mozi’s universal love theory of “love without distinction”. "Shuo" further clarifies: People and I have the same origin, so we love others as we love ourselves. To love oneself is not to use oneself, and to love others is not to use others. As for those who love horses, they use horses, so loving people is different from loving horses. To love others as you love yourself, and to include yourself in what you love, is called "universal love."

“But what will happen if we love each other and benefit each other? Zi Mozi said: When you look at a person’s country, you should look at his country; "If you regard yourself as your own." ("Universal Love") The "universal love" mentioned here means treating other people's country, home, and body as your own country, home, and body, and the whole society helps each other and is honest and trustworthy. , all people are equal, friendly and live in harmony. Regarding universal love in terms of filial piety, Mozi said: "I don't know that a filial son is a person who wants to be loved and benefited by others. He also wants others to love and benefit his relatives and relatives. He wants others to be evil and thieves, and his relatives and relatives will love him. In this way, he wants others to love and benefit him. It’s a relationship. So what if I do something evil first and then I get it? If I first engage in love and benefit to others, and then people reciprocate my love and benefit to my relatives, it means that I first engage in relationships with evil people, and then people repay me with love and benefit. My relatives? That is to say, I must first love and benefit my relatives, and then others will love and benefit my relatives in return." ("Universal Love") This passage uses filial piety as an example to discuss the idea of ??love without distinction. . Mozi believed that we must first love other people's parents, and then others will love our parents in return. Mohism's "love without distinction" gives everyone equal rights to love and be loved, equal competition and opportunities for advancement. This is equality of personality. Mutual respect and trust between people will form a harmonious social atmosphere.

Justice. "The Sutra" says: "Righteousness means benefit." "Shuo" explains: "Righteousness: Aspiration to benefit the world as a reward (part), and to be able to benefit it (good), there is no need to use it." In other words, determined to benefit the world for oneself Do things within your duties without worrying about personal gains and losses. Because "there is nothing more to love others than oneself, oneself is included in what one loves, oneself is in what one loves, and love is added to oneself." ("Daqi"), "Then benefiting others is nothing more than oneself, and oneself is included in what is benefited." When the interests of others conflict with their own, people should sacrifice their personal interests for the benefit of the world. "Daqu" says: "Killing one person to save the world is not killing one person to benefit the world. Killing oneself to save the world is killing oneself to benefit the world." This kind of "kill oneself to save the world" "The spirit embodies the virtue of self-sacrifice and universal love. This is what the "Book of Sutras" says: "Do what is evil to the body, and do what is urgent to the adult." Although the Mohist holism and altruism cannot be equated with serving the people and socialist interpersonal relationships, they are very important to building a society. There is no lack of reference value for a harmonious socialist society.

The "universal love" advocated by Mohism means that the whole society helps each other, is honest and trustworthy, and all people are equal, friendly, and live in harmony, which is expressed as universal love for everyone. "Xiao Qi" says: "If you love others, you should wait for others to love others, and then you will love others. If you don't love others, you will not love others for weeks. If you don't love others, it is because you don't love others." This means that if you don't love some people, you don't love others. However, To love others, we must love everyone universally.

In today's terms, loving others means loving all mankind. They believe that this kind of love does not distinguish between the masses, the past and the present. "Dachu" says: "Love for all the world is similar to love for the few, and love for all is similar. Love for the (previous) world and love for the future are the same as the people in this world." "Yes", again. This means that loving the many is the same as loving the few; loving the people of the past and the people of the future is the same as loving the people of today. In this way, Mohism led the theory of universal love to pan-loveism.

Stability and order are also one of the basic characteristics that a harmonious socialist society should have. The so-called stability and order means that the social organization mechanism is sound, social management is perfect, social order is good, the people live and work in peace and contentment, and the society maintains stability and unity. If we want to achieve stability over all else, a very important aspect of maintaining a stable and orderly social order is to establish a mechanism for collecting and analyzing social public opinion, open channels for reflecting social conditions and public opinion, so that the opinions of the people can be fully expressed, so that timely and reasonable decisions can be made in accordance with the law effectively solve the problems reported by the masses.

The "shangtong" advocated by Mozi, that is, ideological and political centralization and unity, does not mean that those below unconditionally obey those above, but that those above understand the sentiments of the subordinates and obey public opinion. Prerequisite, conditional.

Mozi emphasized: "Government is based on the superior. If the emotions of the lower are obtained, there will be governance. If the emotions of the lower are not allowed, there will be chaos." ", by rewarding good and punishing violence according to the "good and wrong" wishes of the people, and governing the country, "then the country will be governed." If one "does not show affection", "does not understand the good and wrong of the people", goes against the will of the people and acts arbitrarily, "good people are not rewarded and violent people are not punished", then "the country will be in chaos" (see "Shang Tongxia" above). Therefore, "Shang Tong" cannot simply be understood as just those below obeying those above, but we should see the other side, that is: the centralized unity advocated by Mozi is a centralized unity based on public opinion. He emphasized that those in power should first We must regard the "good and wrong" of the people as "good and wrong" and act in accordance with the wishes and interests of the people. Only then can the people agree with those in power.

The emperor in Mozi's "Shang Tong" is definitely not the kind of autocratic monarch who only sees, listens, and is arbitrary. Instead, he always pays attention to the people's sentiments, obeys them, and "connects with the emotions above and below" ("Shang Tong") "Shang Tongzhong") the "Mingjun". Mozi emphasized that those in power should listen to and value the opinions of ordinary people. For the people of the world and the masses of the people, "you must love them and make them, keep your faith and uphold them, lead them with wealth and honor, and lead them with clear punishments. If you do this in government, the only thing you want to do is not agree with me." , will not be available" ("Shang Tongxia"). Only when those in power work for the benefit of the people and eliminate harm and gain the support of the people can they "make a name for themselves and succeed in the world" ("Kinshi"). "The water of a river does not belong to one person, and the fur of a thousand yi does not belong to a fox." "Bai Ye" ("Professor"), the rulers must attach great importance to the support of the people and the strength of the people. "If all people can do what is convenient for them, and they can do it vigorously, then the closeness of all peoples can be achieved" ("Shang Tongzhong"). Mohism's "Shang Tong" does not advocate autocratic monarchy, but advocates that in order to govern, one must first have "synonyms between superiors and subordinates" and "compassion between superiors and subordinates." Today, under the leadership of the Communist Party of China, the people are the masters of the country. The Communist Party of China represents the fundamental interests of the overwhelming majority of the people; the people support and love the Communist Party of China. This provides a realistic basis and possibility for realizing "sameness", so we must work together to ensure that the people live and work in peace and contentment, and that the country and society are stable and united.

Mozi views society holistically, which means that "humanity is one and one family everywhere", so Mozi's "universal love" and "advocating for unity" all start from this concept. The principle of "social unity" is clarified in the theory of "benevolence, justice and benefit"; the so-called "benevolence: love" means that everyone loves, love without distinction, etc., which is called universal love; the so-called "righteousness: benefit" ", then it is one's own duty to benefit the world, and it can benefit the world well without being useful to oneself. This is called public benefit. People and I are one, so "loving others is nothing more than oneself, and oneself is included in what one loves." We are one family everywhere, so benefiting others is not limited to oneself, and oneself is among the benefits. It can be seen that Mozi's theory of "loving each other and benefiting each other" means that love and benefit are combined, and people and themselves are related. Benevolence and righteousness are not empty talk, but are closely related to real life. This is the characteristic of Mozi's theory of universal love, which is different from the universal love of idealism. It is worth noting that the limitations of Mohism’s times doomed the moral concept of “universal love” to be impossible to become a reality in a class society. As long as there are hierarchical differences, it is impossible to achieve mutual love. In a hierarchical society, there cannot be an equal relationship between the upper and lower levels. There is always one party dominating the other. Today, our big socialist country in the East has eliminated the system of exploitation and established a new social system in which the people are the masters of the country.

This lays a realistic foundation for the establishment of a truly democratic and legal society, fairness and justice, integrity and friendliness, full of vitality, stability and order, and a society in which man and nature live in harmony. We should actively exploit and utilize valuable ideological resources such as Mohist holism, pan-philanthropy, and egoism to serve the construction of a harmonious socialist society.