Mozi (; ;
Latinized as Micius
; – ), original name Mo Di (), was a
Chinese philosopher who founded the school of
Mohism during the
Hundred Schools of Thought period (the early portion of the
Warring States period
The Warring States period () was an era in ancient Chinese history characterized by warfare, as well as bureaucratic and military reforms and consolidation. It followed the Spring and Autumn period and concluded with the Qin wars of conquest ...
, –221 BCE). The ancient text
''Mozi'' contains material ascribed to him and his followers.
Mozi taught that everyone is
equal
Equal(s) may refer to:
Mathematics
* Equality (mathematics).
* Equals sign (=), a mathematical symbol used to indicate equality.
Arts and entertainment
* ''Equals'' (film), a 2015 American science fiction film
* ''Equals'' (game), a board game
...
in the eyes of
heaven
Heaven or the heavens, is a common religious cosmological or transcendent supernatural place where beings such as deities, angels, souls, saints, or venerated ancestors are said to originate, be enthroned, or reside. According to the bel ...
. He believed that the decision of who is in power should be based on
meritocracy
Meritocracy (''merit'', from Latin , and ''-cracy'', from Ancient Greek 'strength, power') is the notion of a political system in which economic goods and/or political power are vested in individual people based on talent, effort, and achie ...
, or those who are worthy of power should receive power. Mozi invoked heaven and called upon the
Sage Kings to support his precedents.
Born in what is now
Tengzhou,
Shandong Province, Mozi founded the school of Mohism, which argued strongly against both
Confucianism
Confucianism, also known as Ruism or Ru classicism, is a system of thought and behavior originating in ancient China. Variously described as tradition, a philosophy, a religion, a humanistic or rationalistic religion, a way of governing, or ...
and
Daoism. Mozi's philosophy emphasized universal love,
social order
The term social order can be used in two senses: In the first sense, it refers to a particular system of social structures and institutions. Examples are the ancient, the feudal, and the capitalist social order. In the second sense, social order ...
, the will of heaven,
sharing
Sharing is the joint use of a resource or space. It is also the process of dividing and distributing. In its narrow sense, it refers to joint or alternating use of inherently finite goods, such as a common pasture or a shared residence. Sti ...
, and honoring the worthy. During the
Warring States period
The Warring States period () was an era in ancient Chinese history characterized by warfare, as well as bureaucratic and military reforms and consolidation. It followed the Spring and Autumn period and concluded with the Qin wars of conquest ...
, Mohism was actively developed and practiced in many states, but fell out of favor when the
legalist
Legalist, Inc. is an investment firm that specializes in alternative assets in the private credit industry. Today the firm manages approximately $750 million across three separate strategies: litigation finance, bankruptcy (debtor-in-possession or ...
Qin dynasty
The Qin dynasty ( ; zh, c=秦朝, p=Qín cháo, w=), or Ch'in dynasty in Wade–Giles romanization ( zh, c=, p=, w=Ch'in ch'ao), was the first dynasty of Imperial China. Named for its heartland in Qin state (modern Gansu and Shaanxi), ...
came to power in 221 BCE. During the Qin period, many Mohist classics are thought to have been destroyed when the emperor
Qin Shi Huang
Qin Shi Huang (, ; 259–210 BC) was the founder of the Qin dynasty and the first emperor of a unified China. Rather than maintain the title of "king" ( ''wáng'') borne by the previous Shang and Zhou rulers, he ruled as the First Emperor ( ...
supposedly carried out the
burning of books and burying of scholars
The burning of books and burying of scholars (), also known as burning the books and executing the ru scholars, refers to the purported burning of texts in 213 BCE and live burial of 460 Confucian scholars in 212 BCE by the Chinese emperor Qi ...
. The importance of Mohism further declined when Confucianism became the dominant school of thought during the
Han Dynasty
The Han dynasty (, ; ) was an Dynasties in Chinese history, imperial dynasty of China (202 BC – 9 AD, 25–220 AD), established by Emperor Gaozu of Han, Liu Bang (Emperor Gao) and ruled by the House of Liu. The dynasty was preceded by th ...
, disappearing almost entirely by the middle of the
Western Han dynasty.
Mozi is referenced in the ''
Thousand Character Classic'', which records that he was saddened when he saw the dyeing of pure white silk, which embodied his conception of austerity (i.e., simplicity and chastity).
The concept of
Love
Love encompasses a range of strong and positive emotional and mental states, from the most sublime virtue or good habit, the deepest Interpersonal relationship, interpersonal affection, to the simplest pleasure. An example of this range of ...
() was developed by Mozi in the 4th century BCE in reaction to the Confucian concept of benevolent love. Mozi tried to replace what he considered to be the
long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (, ''jiān'ài''). In this, he argued directly against Confucians who believed that it was natural and correct for
people to care about different people in different degrees. Mozi, by contrast, believed people in principle should care for all people equally. Mozi stressed that rather than adopting different attitudes towards different people, love should be
unconditional and offered to everyone without regard to reciprocation, not just to friends, family and other Confucian relations. Later in
Chinese Buddhism
Chinese Buddhism or Han Buddhism ( zh, s=汉传佛教, t=漢傳佛教, p=Hànchuán Fójiào) is a Chinese form of Mahayana Buddhism which has shaped Chinese culture in a wide variety of areas including art, politics, literature, philosophy ...
, the term ''Ai'' () was adopted to refer to a passionate, caring love, and was considered a fundamental desire. In Buddhism, ''Ai'' was seen as capable of being either selfish or selfless, the latter being a key element in growth towards
spiritual enlightenment
Used in a religious sense, enlightenment translates several Glossary of Buddhism, Buddhist terms and concepts, most notably ''bodhi'', ''kensho,'' and ''satori''. Related terms from Asian religions are ''kaivalya'' and ''moksha'' (liberation) in ...
.
Life
Most historians believe that Mozi was a member of the lower
artisan
An artisan (from french: artisan, it, artigiano) is a skilled craft worker who makes or creates material objects partly or entirely by hand. These objects may be functional or strictly decorative, for example furniture, decorative art, ...
class who managed to climb his way to an official post. It is known, however, that his parents were not affectionate towards him and showed him very little attention. Mozi was a native of the
State of Lu (modern
Tengzhou,
Shandong), although for a time he served as a minister in the
State of Song. Similar to
Confucius
Confucius ( ; zh, s=, p=Kǒng Fūzǐ, "Master Kǒng"; or commonly zh, s=, p=Kǒngzǐ, labels=no; – ) was a Chinese philosopher and politician of the Spring and Autumn period who is traditionally considered the paragon of Chinese sages. C ...
, Mozi was known to have maintained a school for those who desired to become officials serving in the different ruling courts of the Warring States.
Mozi was a
carpenter and was extremely skilled in creating devices (see
Lu Ban). Though he did not hold a high official position, Mozi was sought out by various rulers as an expert on
fortification
A fortification is a military construction or building designed for the defense of territories in warfare, and is also used to establish rule in a region during peacetime. The term is derived from Latin ''fortis'' ("strong") and ''facere'' ...
. He was schooled in Confucianism in his early years, although he viewed Confucianism as being 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. Mozi managed 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.
According to some accounts of the popular understanding of Mozi at the time, he had been hailed by many as the greatest hero to come from
Henan
Henan (; or ; ; alternatively Honan) is a landlocked province of China, in the central part of the country. Henan is often referred to as Zhongyuan or Zhongzhou (), which literally means "central plain" or "midland", although the name is al ...
. His passion was said to be for the good of the people, without concern for personal gain or even for his own life or death. His tireless contribution to society was praised by many, including Confucius's disciple
Mencius. Mencius wrote in ''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".
Zhang Tai Yan said that, in terms of moral virtue, even Confucius and
Laozi
Laozi (), also known by numerous other names, was a semilegendary ancient Chinese Taoist philosopher. Laozi ( zh, ) is a Chinese honorific, generally translated as "the Old Master". Traditional accounts say he was born as in the state of ...
could not compare to Mozi.
Mozi travelled from one crisis zone to another throughout the ravaged landscape of the Warring States, trying to dissuade rulers from their plans of conquest. According to the chapter "Gongshu" in the ''Mozi'', he once walked for ten days to the
State of Chu in order to forestall an attack on the State of Song. At 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 stratagems. 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. On the way back, however, the soldiers of Song, not recognizing Mozi, would not allow him to enter their city, and he had to spend a night freezing in the rain. After this episode, he also prevented the
State of Qi from attacking the State of Lu. He taught that the defense of a city did not depend only on fortification, weaponry, and food supply, but rather that it was also important to keep talented people close by and to put trust in them.
Philosophy
Mozi's moral teachings emphasized
introspection
Introspection is the examination of one's own Consciousness, conscious thoughts and feelings. In psychology, the process of introspection relies on the observation of one's Mental representation, mental state, while in a Spirituality, spiritual c ...
,
self-reflection, and
authenticity, rather than obedience to
ritual
A ritual is a sequence of activities involving gestures, words, actions, or objects, performed according to a set sequence. Rituals may be prescribed by the traditions of a community, including a religious community. Rituals are characterized, b ...
s. He observed that people often learned about the world through adversity. By reflecting on one's own successes and failures, one attains true
self-knowledge rather than mere conformity to ritual. Mozi exhorted people to lead a life of
asceticism
Asceticism (; from the el, ἄσκησις, áskesis, exercise', 'training) is a lifestyle characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals. Ascetics may withdraw from the world for their p ...
and self-restraint, renouncing both material and spiritual extravagance.
Like Confucius, Mozi idealized the
Xia Dynasty
The Xia dynasty () is the first dynasty in traditional Chinese historiography. According to tradition, the Xia dynasty was established by the legendary Yu the Great, after Shun, the last of the Five Emperors, gave the throne to him. In tradi ...
and the ancients of
Chinese mythology, but he also criticized the Confucian belief that modern life should be patterned on the ways of the ancients. 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
Innovation is the practical implementation of ideas that result in the introduction of new goods or service (economics), services or improvement in offering goods or services. ISO TC 279 in the standard ISO 56000:2020 defines innovation as "a ...
. Though Mozi did not believe that history necessarily progresses, as did
Han Fei Zi, he shared the latter's critique of
fate (, ''mìng''). Mozi believed that people were capable of changing their circumstances and directing their own lives, which could be achieved by applying one's senses to observing the world, as well as judging objects and events by their causes, functions, and historical bases. This was the "three-prong method" Mozi recommended for testing the truth or falsehood of statements. His students later expanded upon this theory to form the
School of Names.
Mozi tried to replace what he considered to be the long-entrenched Chinese ideal of strong attachments to family and
clan structures with the concept of "impartial caring" or "universal love" (, ''jiān ài''). He argued directly against Confucians, who had philosophized that it was natural and correct for people to care about different people in different degrees. Mozi, in contrast, argued that people in principle should care for all people equally, a notion that philosophers in other schools found absurd, as they interpreted this notion as implying no special amount of care or duty towards one's parents and family.
Overlooked by those critics, however, was a passage in the chapter on "Self-Cultivation" which stated, "When people near-by are not befriended, there is no use endeavoring to attract those at a distance." This point was also precisely articulated by a Mohist in a debate with Mencius (in the
''Mengzi''), where the Mohist argued, in relation to carrying out universal love, that "we begin with what is near." Also, in the first chapter in the ''Mozi'' on the topic of universal love, Mozi argued that the best way of being filial to one's parents is to be filial to the parents of others. The foundational principle was therefore that benevolence, as well as malevolence, is requited, and that one would be treated by others as one treats others. Mozi quoted a popular passage from the ''
Book of Odes'' to bring home this point: "When one throws to me a peach, I return to him a plum." One's parents will be treated by others as one treats the parents of others. Mozi also differentiated between "intention" and "actuality", thereby placing a central importance on the will to love, even though in practice it might very well be impossible to bring benefit to everyone.
In addition, Mozi argued 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. In differentiating between the ideas of "universal" (''jian'') and "differential" (''bie''), Mozi said that "universal" originated from righteousness while "differential" entailed human effort.
Mozi also held a belief in the power of ghosts and spirits, although he is often thought to have only worshipped them pragmatically. In fact, in his discussion on ghosts and spirits, he remarked that, even if they did not exist, communal gatherings for the sake of making sacrificial offering would play a role in strengthening social bonds. Furthermore, for Mozi the will of
Heaven
Heaven or the heavens, is a common religious cosmological or transcendent supernatural place where beings such as deities, angels, souls, saints, or venerated ancestors are said to originate, be enthroned, or reside. According to the bel ...
(, ''tiān'') was that people should love one another, and that mutual love by all would bring benefit to all. Therefore, it was in everyone's interest that they would love others "as they love themselves". According to Mozi, Heaven should be respected because failing to do so would subject one to punishment. For Mozi, Heaven was not the "amoral", mystical nature of the
Daoists; rather, it was a benevolent, moral force that rewarded good and punished evil. Similar in some ways to the beliefs systems found in the
Abrahamic religions
The Abrahamic religions are a group of religion
Religion is usually defined as a social- cultural system of designated behaviors and practices, morals, beliefs, worldviews, texts, sanctified places, prophecies, ethics, or organiza ...
, Mozi believed that all living things lived in a realm ruled by Heaven, and Heaven possessed a will which was independent from, and higher than, the will of people. Thus Mozi wrote that "Universal love is the Way of Heaven", since "Heaven nourishes and sustains all life without regard to status." Mozi's ideal of government, which advocated a meritocracy based on talent rather than background, also followed his idea of Heaven.
Mozi opposed the Confucian idea of "Destiny", promoting instead an idea of "anti-fatalism" (). Where the Confucian philosophy held that a person's life, death, wealth, poverty, and social status were entirely dependent upon destiny and therefore could not be changed, Mozi argued that hard work and virtuous acts could change one's position in life.
Ethics
Mohist
ethics is considered a form of
consequentialism
In ethical philosophy, consequentialism is a class of normative ethics, normative, Teleology, teleological ethical theories that holds that the wikt:consequence, consequences of one's Action (philosophy), conduct are the ultimate basis for judgm ...
, according to which the morality of an action, statement, teaching, policy, judgment, and so on, is determined by the consequences that it brings about. In particular, Mozi thought that actions should be measured by the way they contribute to the benefit of all members of society. With this criterion, Mozi denounced things as diverse as offensive warfare, expensive funerals, and even music and dance, which he saw as serving no useful purpose. According to the ''
Stanford Encyclopedia of Philosophy
The ''Stanford Encyclopedia of Philosophy'' (''SEP'') combines an online encyclopedia of philosophy with peer-reviewed publication of original papers in philosophy, freely accessible to Internet users. It is maintained by Stanford University. E ...
'', Mohist consequentialism, dating back to the 5th century BCE, is the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare". Consequentialist theories vary over exactly which consequences are relevant, though they all share the same basic outcome-based structure. With Mozi's overwhelming focus on "benefit" (, ''li'') among other ends, and his explicit focus on making moral evaluations in light of them, Mozi's ethics indeed shares this consequentalist structure. For interpreting Mozi, however, there is some debate over how to understand the consequences Mozi seems most concerned with, and therefore over which kind of consequentialism to ascribe to him.
Some believe the best descriptor to be state consequentialism.
According to this reading, Mohist ethics makes moral evaluations based on how well the action, statement, etc., in question contributes to the stability of a state.
Such state-related goods include social order, material wealth, and population growth. By centering his ethical theory around the promotion of such state-related ends, Mozi shows himself to be a state consequentialist. Unlike
hedonistic utilitarianism, which views pleasure as a moral good, "the basic goods in Mohist consequentialist thinking are ... order, material wealth, and increase in population".
During Mozi's era, war and famines were common, and population growth was seen as a moral necessity for a harmonious society. Mozi opposed wars because they wasted life and resources while interfering with the fair distribution of wealth, yet he recognized the need for strong urban defenses so he could maintain the harmonious society he desired. The "material wealth" of Mohist consequentialism refers to
basic needs like shelter and clothing, and the "order" of Mohist consequentialism refers to Mozi's stance against warfare and violence, which he viewed as pointless and a threat to social stability.
Stanford sinologist
Sinology, or Chinese studies, is an academic discipline that focuses on the study of China primarily through Chinese philosophy, language, literature, culture and history and often refers to Western scholarship. Its origin "may be traced to the e ...
David Shepherd Nivison, in ''
The Cambridge History of Ancient China'', writes that the moral goods of Mohism "are interrelated: more basic wealth, then more reproduction; more people, then more production and wealth ... if people have plenty, they would be good, filial, kind, and so on unproblematically".
In contrast to
Jeremy Bentham
Jeremy Bentham (; 15 February 1748 O.S. 4 February 1747">Old_Style_and_New_Style_dates.html" ;"title="nowiki/>Old Style and New Style dates">O.S. 4 February 1747ref name="Johnson2012" /> – 6 June 1832) was an English philosopher, jurist, an ...
, Mozi did not believe that individual happiness was important; the consequences of the
state
State may refer to:
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* ''State Magazine'', a monthly magazine published by the U.S. Department of State
* ''The State'' (newspaper), a daily newspaper in Columbia, South Carolina, United States
* '' Our ...
outweigh the consequences of individual actions.
Alternative readings locate the main focus of Mozi's consequentialism in the welfare of the people themselves rather than that of the state as a whole. Such interpretations as Chris Fraser's argue that it is a mistake to view Mozi's focus on the collective well-being of a population as a focus on the well-being of the state itself rather than its constituents. In this way, Mozi tended to evaluate actions based on whether they provide benefit to the people, which he measured in terms of an enlarged population (states were sparsely populated in his day), a prosperous economy, and social order. Indeed these are collective goods rather than individual ones, which is a major difference between Mohist consequentialism and modern, Western versions. However, this reading emphasizes that collective goods are better considered as aggregated individual goods rather than as state goods.
This consequentialist structure supports Mohist ethics and politics, which survives in the form of 10 core doctrines. These doctrines are as follows:
# Promoting the Worthy
# Identifying Upward
# Universal Love (sometimes called "Inclusive Care")
# Condemning Aggression
# Moderation in Use
# Moderation in Burials
# Heaven's Intent
# Understanding Ghosts
# Condemning Music
# Condemning Fatalism
Each of these doctrines is justified on the grounds that it produces the best consequences for society, and that all people stand to benefit from adopting them. Promoting the worthy, for example, encourages people in positions of power to hire competent and worthy subordinates to fill posts, rather than hire friends and relatives instead. The reasoning here is that someone better qualified for the job will perform better and enable society as a whole to benefit. Identifying upward refers to the idea that people in subordinate positions in society must look to their superiors as models for their own conduct. Provided that the superiors are indeed morally competent and worthy of emulation, the rest of society will always have a reliable guide for their own actions, thereby giving rise to social benefits.
Universal love refers to the basic normative attitude the Mohists encourage us to adopt towards others. The idea is that people ought to consider all others as being part of their scope of moral concern. Indeed this is perhaps the most infamous of Mohist doctrines, and was criticized early on by philosophers such as Mengzi, who held that the doctrine was akin to renouncing one's family. However, close readings of the texts by modern scholars have shown the demands of Mohist universal love to be much more mild and reasonable. Additionally, given the accretional nature of the texts, the audience of such texts may have changed depending upon the Mohists' social influence, and so the demands for universal love made on rulers, for example, is considerably higher than that made on the masses. At its most basic, however, the doctrine merely encourages a general attitude of care towards others. However, this does not require that we renounce all forms of special relationships we have with our families and friends. In fact, the Mohists introduce the problem that universal love is meant to solve by lamenting the fact that fathers and sons don't care for each other, and so must instead adopt an attitude of universal love. Conversely, the Mohists hope, when people adopt an attitude of universal love, society as a whole will benefit.
Dovetailing with this idea is that of condemning aggression. The main targets of this doctrine are undoubtedly the rulers of the various warring states in China, who regularly embarked on expansionist military campaigns in order to increase their territory, power, and influence. However, such campaigns were enormously taxing on the population, disrupting regular farming cycles by conscripting able-bodied people for these military ends. Additionally, the practices is ethically wrong for the same reason that robbery and murder are wrong. In fact, according to Mozi, the two are actually one and the same; for what is an expansionist war of aggression other than robbery and murder on a grand scale? And yet, Mozi laments, those rulers who execute robbers and murderers engage in the very same practices. With respect to universal love, indeed part of the reason why rulers believe it is acceptable to invade and conquer other states while it is not acceptable for their own subjects to rob and steal from one another is that the people in neighboring states are not part of the rulers' scope of moral concern. If rulers were to instead include these people and refrain from wars of aggression, all states, those attacking and those defending, will benefit.
Moderation in use and moderation in burials are the main Mohist ideas about frugality. In one's own projects, utility ought to be the only consideration. The Mohists took particular offense to the practice of extremely lavished funerals and demanding mourning rituals. Such funerals and rituals would potentially bankrupt an entire clan, at least temporarily, and disrupt its farming practices. For the dead in higher positions of authority, this disruption would affect an even greater number of people. Again, the point here is to promote benefit across society, and the Mohists believe that adopting frugal practices will do so.
Mozi's ideas about ghosts and spirits follow from their religious beliefs in a morally consistent universe. Heaven, it is argued, is the ultimate moral standard, while ghosts and spirits serve as Heaven's enforcers. Both doctrines, when adopted, promote societal benefit both by enabling people to rely upon an objective standard to guide their actions (namely, Heaven), and by acting as a sort of cosmic authority capable of enacting rewards and punishments.
Mozi's condemnation of music rests on the same economic considerations as their general ideas of frugality. In ancient China, grand musical ceremonies established by rulers would place enormous financial and human strains on populations, and so Mozi condemned such ceremonies for this reason. It's worth noting that Mozi did not object to music in principle—"It's not that I don't like the sound of the drum" ("Against Music")—but only because of the heavy tax burden such activities placed on commoners and also due to the fact that officials tended to indulge in them at the expense of their duties.
Finally, the Mohists rejected the idea of fatalism, or the idea that there is fate. The Mohists reject this idea on the grounds that it encourages lazy and irresponsible behavior. When people believe that there is fate, and that the consequences of their actions lie beyond their control, people will not be encouraged to improve themselves, nor will they be willing to take responsibility for disasters. As a result, society will suffer, and so the doctrine that there is fate ought to be rejected.
Works and influence
''"Mozi"'' is also the name of the philosophical anthology written and compiled by followers of Mozi. The text was formed by an accretional process that took place over a period of hundreds of years, beginning perhaps during or shortly after Mozi's lifetime, and lasting until perhaps the early Han dynasty. During the Han dynasty, as Confucianism came to be the official school of political thought, Mohism gradually lost both its adherents and influence while simultaneously being partly incorporated into more mainstream political thought. The text was eventually neglected, and only 58 of the text's original 71 books (''pian'') survive, some of which, notably the later Mohist ''Canons'', contain significant textual corruptions and are fragmentary in nature. The anthology can be divided into 5 main groups, which are determined on the basis of both chronological and thematic features:
* Books 1-7 consist of short, miscellaneous essays containing summaries of Mohist doctrines, anecdotes about Mozi, and ideals about meritocratic government. Some appear to be relatively late texts, expressing mature Mohist political and ethical thought on some topics.
* Books 8-37 contain the Mohists' key essays on the ten "core" Mohist doctrines. Though they exhibit explicit thematic unity, textual evidence suggests that the Mohists revisited their core doctrines throughout their activity, responding to objections and addressing issues unresolved in earlier, often shorter and simpler expositions.
* Books 38-39 are a series of polemics against the Ru (Confucians). They are often grouped with books 8-37, though they do not expound a positive doctrine, and their purpose is entirely critical.
* Books 40-45 are often referred to as the "dialectical books." These are often considered "later Mohist" writings, though actual chronological details about them are difficult to glean. They are written in an idiosyncratic style, and focus on a broad range of issues that go well beyond those of the Mohist core doctrines, including logic, epistemology, optics, geometry, and ethics.
* Books 46-51 are dialogues. They are probably later, and likely fictional, exhibiting Mozi in conversation with various interlocutors.
* Books 52-71 are chapters on military affairs, specifically focusing on preparing for defensive warfare.
The ''Mozi'' is a rich source of insight into early Chinese dynastic history, culture, and philosophy. The text frequently cites ancient classics, such as the ''Shang Shu'', and at times departs from the received version, giving scholars insight into the textual development of such classics as well.
The texts portray Mozi as a mouthpiece for Mohist philosophy and not much else. This picture contrasts that of Confucius and Mencius found in the ''Lunyu'' (''Analects'') and ''Mengzi'' respectively, wherein the thinkers in question are portrayed as expressing emotions, chiding students, and even making mistakes. (Consider Mengzi's disastrous advice to the King of Qi to invade the state of Yan.) To contrast, Mozi has little if any personality in the text, instead serving only as a mouthpiece for Mohist philosophy.
Mohism, like other schools of thought at the time, was suppressed under the
Qin and died out completely under the
Han, as its more radical adherents gradually dissolved and its most compelling ideas became absorbed by mainstream political thought. The influence of Mozi is still visible in many Han dynasty works written hundreds of years later. For example, the Confucian scholar Gongsun Hong describes the Confucian virtue of ''ren'' ("benevolence") in Mohist terms. Additionally, Mohist epistemology and philosophy of language had a profound influence on the development of classical Chinese philosophy in general. In fact, Mohism was so prominent during the Warring States period that philosophical opponents, including Mencius and some authors of the Daoist anthology, the ''Zhuangzi'', lament the very prevalence and widespread influence of their ideas.
In modern times, Mohism has been given a fresh analysis.
Sun Yat-Sen used "universal love" as one of the foundations for his idea of Chinese democracy. More recently, Chinese scholars under Communism have tried to rehabilitate Mozi as a "philosopher of the people", highlighting his rational-empirical approach to the world as well as his "proletarian" background. The body in the Mozi is constructed by ''xing'' (, 'body'), ''xin'' (, 'heart'), ''
qi'' (, 'energy') 'which is in accord with the Pre-Qin thinkers' understanding to the body. While xing refers to the flesh-bloody part of human being, the concept of xin focuses on the aspect of cognition and is closely related to the concept of shan (, 'goodness'), ai (, 'love'), zhi (, 'will') and xing.
Some views claim that Mozi's philosophy was at once more advanced and less so than that of Confucius. Indeed the Mohists were radical political reformers who sought primarily to benefit the masses and challenge the practices of the ruling orthodoxy, often targeting a perceived wasteful aristocracy whom they referred to as "the gentlemen of the world." The Mohist idea of "universal love" embraced a broader idea of human community than that of the Confucians, arguing that the scope of individuals' moral concern should include all people. Opponents of this idea often claimed that "universal love" was akin to renouncing one's family, and indeed more strict Mohists living in Mohist communities as the school flourished may have exhibited such behavior. However, there is some scholarly debate over just how radical the provisions of universal love actually are, and, as can be seen from the example of Gongsun Hong above, the less radical components of the doctrine were eventually absorbed by mainstream thought.
Mozi is also famous for his ideas about frugality, such as those concerning moderating expenses and eliminating wasteful ceremonies including music and funerals. A common misconception is that the Mohists eschewed all forms of art, but of course the Mohists' targets are more specifically elaborate, state-sponsored rituals that would place incredible financial burdens upon a mostly peasant population. This can be seen from Xunzi's own arguments against Mozi in book 10 of the ''Xunzi'' "Enriching the State," where Xunzi argues against Mozi that prominent displays of wealth on the part of the state is necessary to maintaining social order.
Some modern-day supporters for Mozi (as well as Communism) make the claim that Mohism and modern Communism share a lot in terms of ideals for community life. Others would claim that Mohism shares more with the central ideas of
Christianity
Christianity is an Abrahamic monotheistic religion based on the life and teachings of Jesus of Nazareth
Jesus, likely from he, יֵשׁוּעַ, translit=Yēšūaʿ, label=Hebrew/Aramaic ( AD 30 or 33), also referred to as Jesu ...
, especially in terms of the idea of "universal love" (in Greek, "
agape"), the "
Golden Rule", and the relation of humanity to the supernatural realm. However, Mohism is undoubtedly a product of Warring States China, a period of tremendous political violence and turmoil. The Mohists were political reformers, 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 all wars of aggression.
In many ways the influence of Mohism was a victim of its own successes, and it is fairly easy to understand its decline. The Mohists' ideas about the importance of meritocracy and universal love were gradually absorbed by mainstream Confucian thinking. Their opposition to offensive warfare became irrelevant once the various Warring States were unified under the Qin and later Han dynasty, and their religious superstitions were eventually replaced with less supernatural accounts. So their most promising ideas were metabolized by the tradition, while their more radical and anachronistic ones were gradually discarded, leading to their demise during the Han dynasty.
Mohism and science
According to
Joseph Needham, ''Mozi'' (collected writings of those in the tradition of Mozi, some of which might have been by Mozi himself) contains the following sentence: 'The cessation of motion is due to the opposing force... If there is no opposing force... the motion will never stop. This is as true as that an ox is not a horse.' which, he claims, is a precursor to Newton's first law of motion. ''Mozi'' also contains speculations in optics and mechanics that are similarly strikingly original, although their ideas were not taken up by later Chinese philosophers. The Mohist tradition is also highly unusual in Chinese thought in that it devoted time to developing principles of logic.
He is the first to describe the physical principle behind the
camera
A camera is an optical instrument that can capture an image. Most cameras can capture 2D images, with some more advanced models being able to capture 3D images. At a basic level, most cameras consist of sealed boxes (the camera body), with a ...
, also known as the
camera obscura
A camera obscura (; ) is a darkened room with a small hole or lens at one side through which an image is projected onto a wall or table opposite the hole.
''Camera obscura'' can also refer to analogous constructions such as a box or tent in ...
.
[In the ''Mozi'' passage, a camera obscura is described as a "collecting-point" or "treasure house" (); the 18th-century scholar Bi Yuan ( 畢沅) suggested this was a misprint for "screen" ().]
Contemporary use in technology
In 2016, a joint Austrian-Chinese initiative between the experimental physics groups of
Anton Zeilinger and former graduate student
Pan Jianwei
Pan Jianwei (; born 11 March 1970) is a Chinese quantum physicist, university administrator and professor of physics at the University of Science and Technology of China. Pan is known for his work in the field of quantum entanglement, quantum inf ...
known as
Quantum Experiments at Space Scale launched a
quantum communications satellite nicknamed "Micius" or "Mozi" in homage to the philosopher's writings on optics.
See also
* ''
A Battle of Wits'' – a historical film based around Mohism
*
History of geometry
*
List of people on stamps of the People's Republic of China
This article contains a list of people who appeared on the stamps of the People's Republic of China, commonly known as China. See also Stanley Gibbons Stamp Catalogue - Part 17 China.
History
Between 1949 and 1979, China's stamps featured 56 dist ...
*
Fa, an influential concept elaborated by Mozi
Notes
References
Citations
Sources
* Fraser, Chris.
"Mohism,"article in the ''
Stanford Encyclopedia of Philosophy
The ''Stanford Encyclopedia of Philosophy'' (''SEP'') combines an online encyclopedia of philosophy with peer-reviewed publication of original papers in philosophy, freely accessible to Internet users. It is maintained by Stanford University. E ...
''
*
*
* . (Printings were 1956, 1962, 1969) See also the 1986 edition published in Taipei by Caves Books Ltd.
*
Further reading
*
Bertolt Brecht
Eugen Berthold Friedrich Brecht (10 February 1898 – 14 August 1956), known professionally as Bertolt Brecht, was a German theatre practitioner, playwright, and poet. Coming of age during the Weimar Republic, he had his first successes as a ...
. ''Me-ti. Buch der Wendungen''. Suhrkamp, Frankfurt 1971.
*
Wing-tsit Chan, ed. ''A Source Book in Chinese Philosophy''. Princeton University Press, Princeton 1969, .
* Wejen Chang, ''Traditional Chinese Jurisprudence: Legal Thought of Pre-Qin Thinkers''. Cambridge 1990.
* Chris Fraser, ''The Philosophy of the Mòzi: The First Consequentialists'', New York, Columbia University Press, 2016.
* Jane Geaney, "A Critique of A. C. Graham's Reconstruction of the 'Neo-Mohist Canons,'" Journal of the American Oriental Society, 119, no. 1 (1999), pp. 1–11.
* Anna Ghiglione, ''Mozi'', complete translation from classical Chinese, annotated and commented, Québec, Les Presses de l'Université Laval, 2018. Series « Histoire et cultures chinoises », edited by Shenwen Li.
* Angus C. Graham, ''Disputers of the TAO: Philosophical Argument in Ancient China'' (Open Court 1993).
*—. ''Later Mohist Logic, Ethics and Science'' by A. C. Graham, (1978, reprinted 2004) The Chinese University Press, Hong Kong. 700 pages.
*
*—. ''A Daoist Theory of Chinese Thought''. (New York: Oxford University Press, 1992)
* Kung-chuan Hsiao. ''A History of Chinese Political Thought''. In: Volume One: From the Beginnings to the Sixth Century A.D.. Princeton University Press, Princeton 1979 (übersetzt von F. W. Mote).
* Y. P. Mei ''Mo-tse, the Neglected Rival of Confucius''. London: Arthur Probsthain, 1934.
* Ralf Moritz, ''Die Philosophie im alten China''.
Deutscher Verlag der Wissenschaften, Berlin 1990, .
* Peter J. Opitz, ''Der Weg des Himmels: Zum Geist und zur Gestalt des politischen Denkens im klassischen China''. Fink, München 1999, .
* Helwig Schmidt-Glintzer, (ed.), ''Mo Ti: Von der Liebe des Himmels zu den Menschen''. Diederichs, München 1992, .
*—. ''Mo Ti: Solidarität und allgemeine Menschenliebe''. Diederichs, Düsseldorf/Köln 1975, .
*—. ''Mo Ti: Gegen den Krieg''. Diederichs, Düsseldorf/Köln 1975, .
* Aronovich Rubin Vitaly, ''Individual and State in Ancient China: Essays on Four Chinese Philosophers''. Columbia University Press, New York 1976, .
* Robin D. S. Yates, "The Mohists on Warfare: Technology, Technique, and Justification", ''Journal of the American Academy of Religion'', 47, mo. 3 (1980, Thematic Issue S), pp. 549–603.
* Ian Johnston, ''The Mozi: A Complete Translation'', New York: Columbia University Press, 2010.
External links
Mozi biographical profile, including quotes and further resources, a
Utilitarianism.net*
Full text of the ''Mozi''(Chinese with English translation based on Mei's translation.)
Moziin the ''
Internet Encyclopedia of Philosophy
The ''Internet Encyclopedia of Philosophy'' (''IEP'') is a scholarly online encyclopedia, dealing with philosophy, philosophical topics, and philosophers. The IEP combines open access publication with peer reviewed publication of original pa ...
''
{{DEFAULTSORT:Mozi
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