#mozi

Két hónapig heti három ingyenes kertmozis vetítéssel várják a látogatókat a Városligetben található Pavilon Kertben június 3. és július 31. között. A vetítések minden alkalommal 18 órakor kezdődnek.

By Vjacheslav Rublevskiy - https://www.flickr.com/photos/193162016@N04/51221161306/, CC0, https://commons.wikimedia.org/w/index.php?curid=106219380

Mozi 墨子, also known as Mo Di 墨翟, lived from about 470-391 BCE, during the Warring States period (about 475-221 BCE), considered one of the most important figures of the period as the founder of Mohism. He was born in the state of Lu, in modern day Tengzhou in Shandong, likely of a lower artisan class, as he was a carpenter and 'was extremely skilled in creating devices' who was often consulted as 'an expert on fortification'. He was educated in Confucianism as a child, but found Confucius as 'too fatalistic, with an overemphasis on elaborate celebrations and funerals, which Mozi considered to be detrimental to the livelihood and productivity of the common people' and was able to 'attract a large following during his lifetime, rivaling that of Confucius. His followers—mostly technicians and craftspeople—were organized in a disciplined order that studied both Mozi's philosophical and technical writings'. He had a passion 'for the good of the people, without concern for personal gain or even his own life or death. His tireless contribution to society was praised by many, including Confucius's disciple Mencius. Mencius wrote in Jinxin (Chinese: 孟子盡心; pinyin: Mengzi jinxin) that Mozi believed in love for all mankind, noting that, as long as something benefitted mankind, Mozi would pursue it even if it meant "hurting his head or his feet"'. He traveled through the Warring States 'trying to dissuade rulers from their plans of conquest…[a]t the Chu court, Mozi engaged in nine simulated war games with Gongshu Ban, the chief military strategist of Chu, and overturned each one of his strategems. When Gongshu Ban threatened him with death, Mozi informed the king that his disciples had already trained the soldiers of Song in his fortification methods, so it would be useless to kill him. The Chu king was forced to call off the war'.

Mozi 'argued that what is thought of as "ancient" was actually innovative in its time, and thus should not be used to hinder present-day innovation' and that people could change their circumstances and lives, which could also be applied to observations and judgments of the world. He advocated for 'impartial caring' or 'universal love' and that it was foundational to begin that 'we begin with what is near' in order to have that caring for those farther away, as well as 'the best way of being filial to one's parents is to be filial to the parents of others', which was counter to Confucian belief that 'it was natural and correct for people to care about different people in different degrees'. He believed that 'benevolence comes to human beings "as naturally as fire turns upward or water turns downward", provided that persons in positions of authority illustrate benevolence in their own lives'. He held that shared belief, such as in ancestor spirits as held in ancient China, that held communal ceremonies 'play a role in strengthening social bonds', helping those within the community 'love others "as they love themselves"'.

In that vein, he also taught that 'the morality of an action, statement, teaching, policy, judgment, and so on, is determined by the consequences that it brings about…that actions should be measured by the way they contribute to the benefit of all members of society'. This is noted as the 'world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare'. With this mindset, 'the basic goods in Mohist consequentialist thinking are…order, material wealth, and increase in population', opposing the wars of the era for wasting life and resources. The moral goods 'are interrelated: more basic wealth, then more reproduction; more popel, then more production of wealth…if people have plenty, they would be good, filial, kind, and so on unproblematically', though he 'did not believe that individual happiness was important; the consequences of the state outweigh the consequences of individual actions'.

Mohism is considered a 'product of Warring States China, a period of tremendous political violence and turmoil…but they did not seek to challenge the monarchical model of government that prevailed during that time, and sought instead to reform from within by encouraging governments to hire competent people to carry out political tasks, care for their people inclusively, eliminate frivolous government spending, and halt wars of aggression'. Gradually, the ideas of Mohism were 'absorbed into mainstream Confucian thinking', with some of their beliefs becoming 'irrelevant once the various Waring States were unified under the Qin and later Han dynasty, and their religious superstitions were replaced with less supernatural accounts'.

16 napja.

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6 film.

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És több mint 24 óra ébrenlét.