Confucius fully affirmed Guan Zi's ideological contribution, saying, "I am indifferent to Guan Zhong, and I am indifferent to others!" On the basis of inheriting Guan Zi's understanding of social hierarchy, this paper puts forward the category of "benevolence". "Benevolence" affirms the hierarchical structure of human beings in that the body, family, country and the world emphasized by Confucianism are the categories that expand step by step. Different from Confucius' benevolence thought, universal love thought denies the existence of social hierarchy. Then, it is obviously not in line with the reality of human existence. Under the background of civilization that people have realized the hierarchical structure of human existence, how can Mohism become a prominent school? This has to start with China's understanding of human beings.

According to the ancients in China, man is an organic unity of life form, group form and natural form. Man is first of all a living being, and at the same time he is also an existence in human groups and in all natural things. In real life, there is no single human being. Along with the three existing forms of human life form, group form and natural form, there are contradictory movements of human life form, group form and natural form. With the application of the philosophical theoretical model established in the Book of Changes in the understanding of the contradictory movement of human life forms, Chinese medicine has also established its own theoretical basis and gradually separated from the vision of China's philosophy. At this time, China's philosophy began to understand people from two aspects: the contradictory movement of human group form and the contradictory movement of natural form, and the ideological representative of this period was Guan Zi's thought.

The book Guanzi begins with a clear meaning, saying: "If the land is raised, the people will stay, and if the country has more money, those who are far away will come;" In fact, granaries know etiquette, and food and clothing know honor and disgrace; The degree of service is six parents, and the four-dimensional Zhang Zejun orders it. " . "If the land is raised, the people will stay, and if the country has more money, those who are far away will come" emphasizes the significance of dealing with the contradictory movement of human nature in human development; "granaries actually know etiquette, but they know honor and disgrace when they have enough food and clothing", but they try to understand and deal with the problem of human development by connecting the contradictory movement of human natural form with the contradictory movement of human group form; "The degree of service is six parents, and the four-dimensional Zhang Zejun makes the order." , it emphasizes the significance of people's group form contradictory movement in people's development. This opening meaning of Guanzi laid the overall context of Guanzi's thought. Looking through Guanzi, it not only emphasizes the significance of human's contradictory movement of natural form to human development, but also emphasizes the significance of human's contradictory movement of group form to human development, and tries to analyze and understand human development from the perspective of their mutual connection and influence.

The Spring and Autumn Period and the Warring States Period are a history of continuous wars and social unrest. The contradiction of people's group form is manifested in an extremely sharp form, and the significance of people's group form contradiction movement in people's development has been unprecedentedly demonstrated. Thinkers in this period consciously abandoned their concern about people's natural form contradiction movement and took the thinking of people's group form contradiction movement as their focus. Confucius revised Guan Zi's thought that "the country is rich, and those who are far away will come", put forward the understanding that "those who are near are happy and those who are far away will come", and established the ideological system of Confucianism on the basis of paying attention to the contradictory movement of people's group form. Taoism, which is contemporary with Confucianism, has also abandoned its concern about the contradictory movement of human nature (see my article "Lao Zi's Thought"). The abandonment of Confucianism and Taoism's understanding of the contradictory movement of man's natural form provides the possibility for the emergence and spread of Mohist thought which pays attention to the contradictory movement of man's natural form. In the contradictory movement of man's natural form, man appears relative to things and inhuman things. In the contradictory action between man and things, man's * * * nature is reflected. The emphasis on * * * nature conceals the hierarchical structure of man's existence, and Mohism naturally puts forward the idea of universal love. It is precisely because Mohism denies the hierarchical structure of human beings, and the focus of its thinking is the contradictory movement of human nature, that it was eliminated by China's philosophy with the contradictory movement of human group form as its basic problem, and Confucianism and Taoism became the mainstream of our national thought.

in a larger context, Mohist thought is very similar to the western civilization developed with the support of the contradictory movement of human nature. Similar to Mohism's idea of "universal love" which denies the hierarchical structure of human beings, western civilization has produced the idea of "universal love" Whether it is Mohist universal love or universal love, the ideological basis supporting this idea is based on denying the hierarchical structure of human existence. Contradictory actions between people and between people and things have different characteristics and laws because of their different contradictory objects. Different cognitive methods are needed to understand and deal with the contradictory movements of people's group form and natural form. From the point of view of the contradictory movement of human natural form, Mohist thought should be affirmed. From the point of view of the contradictory movement of people's group form, the Mohist thought of universal love is good, and the western thought of "universal love" is good, but its theoretical support is wrong and does not conform to the reality of human existence. Marx was also vaguely aware of the deficiency of the theoretical basis supporting the thought of fraternity, and put forward the view that morality has class nature. There is no love or hate for no reason. If people are denied the hierarchy, there is no reason for love and hate. Neither universal love nor universal love can be true love. Can you really treat a strange old man with the same love as your parents? Can you treat a strange child with the same love as your own children? Take the problem to extremes and ask: Can you love a tiger as much as you love a person? Can you love an old tiger as much as your parents? Can you love a little tiger as much as you love your children? In my opinion, no one can do it, whether it's universal love or universal love, it's just people's imaginary "love"

Mozi is familiar with Confucianism, but he finally denies it. The most important of these is the indiscriminate "universal love", which denies the hierarchical "benevolence" of Confucianism He believes that Confucian love is thick, different and hierarchical, which is concentrated in one's own family, and there are differences in closeness in the family. In fact, the final standard is to look at the distance between oneself and oneself, so the core is oneself. Such love is selfish love. He advocates "universal love", that is, to get rid of selfishness.

To love others is like loving yourself.

this concept of Mozi has hit the key point of Confucianism. The premise and purpose of Confucian "benevolence" are all rites, that is, to rebuild the hierarchical order laid out by Zhou Li. According to Confucianism, if there is no hierarchy in society, the world will be flat. How can there be dignity, awe and order? But in Mohism's view, the world should be flat, and only fairness can have the dignity of all people. In a flat world, there is no need to fear any upper-class aristocrats for order. To be awed, it is better to be awed by ghosts and gods, so that people feel that there is a power of supervision and a means of retribution, thus establishing order.

The article "Non-Confucianism" says that, in the view of Confucianism, a gentleman should not chase the fleeing enemy after winning the battle, and the enemy should not shoot again after unloading his armor. The defeated vehicle of the enemy has fallen into a fork in the road and should help push it. This looks very kind, but in Mohist view, there should be no war in the first place. If both sides are very benevolent, what are you fighting for? If both sides are evil, what can be saved?

On the issue of love, Confucianism is more practical, taking advantage of everyone's selfishness, expanding layer by layer, and so on, so it is more feasible; Mohist school is ideal, thinking that it is impossible to play with selfish Confucianism on the issue of love, but their "universal love" is difficult to implement.