Mohism (Moism)

I.1 The Life of MoziMozi, named Ti ()--know nothing about his lifelived between the death of Confucius (479B.C.) and the birth of Mencius (372 B.C.)

studied under the Confucian School: quoted a lot from the Book of Poetry & the Book of Documentscriticizes Confucian philosophy & practice in detail

Once served as a high minister in the state of Song (small and weak)

I.1 The Life of MoziMozi also traveled a great deal, like most philosophers in late Zhou (Spring-autumn & Warring Period)hope to actualize his teachings.

All Mohists acted according to his philosophical teachings Unique ideas: universal loveNo war

I.2 The Book: The Mozicomplied by his disciples 53 chapters: some were incomplete

Important chapters: on political and ethical ideas of Mozi himself.

I.3 The Teachings of MoziMission of the Mohists: no War1. by preaching universal love2. by warning the head of a state the potential risk & disadvantages of attacking others2. by strengthening the defense of vulnerable states so as to diminish the chances of a profitable victory for invaders

Moists live according to their teachingsleft home to form close-knit, disciplined bandsheaded by an elder whose word was law, and when death drew near, selected his successor from the group.

Go to invading states to point out the possibilities of losing the warAid the weak states to defense themselves. Moists are experts on methods of defense

I.3 The Teachings of MoziAll chapter-titles reflect the contentMany: criticize Confucianism: Universal Love (ch.14-16) Against Music (ch. 33-34)Moderation in Expenditure (ch. 20-22)Moderation in Funerals (ch.23-25)Against Confucians (ch.38-39)The Will of Tian (ch.26-28)Explaining Ghosts (ch.29-31)Against Fatalism (ch.36-37)

I.3 The Teachings of MoziAgainst the ruling class than any other philosophical school.

Heavily Condemned:the lifestyle of the aristocracy:such pastimes taxed the wealth and energy of the common peopleadded nothing to the material welfare of the state

I.3.1 Ch.20: Moderation in Expenditure(M ch.20) The purpose of making clothes is to keep out the cold in winter and the heat in summer The purpose of building house is to keep out the wind and cold in winter and the heat and rain in summer, and to provide protection against thieves The purpose of armor, shields, and the various kinds of weapons is to provide protection against rebels and bandits... The purpose of making boats and carts is to provide a means of getting about on land and on rivers In making of these five things, nothing is done that does not contribute to their usefulness,,,,,,,, ,

I.3.1 ch.20: Moderation in Expenditure(M ch.20) If one can persuade the rulers to give up their passion for collecting jewels, birds, beasts, dogs, and horses, and to increase the amount of clothing, houses, armor, shields, weapons, boats, and carts, then it is easy enough to double the number of these articles Therefore Mozi said: To do away with needless expenditure is the way of the sage kings and the source of great benefit to the world.,,:,,.

I.3.2 ch.25: Moderation in FuneralsAgainst the importance of elaborate funerals in Confucianism(M ch.25) In my opinion, if, by following the principles and adopting the instruction of those who advocate elaborate funerals and lengthy mourning one can actually enrich the poor, increase the population, bring stability and order to the state, then such principles are in accordance with ren and yi and are the duty of a filial sonThus we see that in elaborate funerals much wealth is buried, while lengthy mourning prevents people from going about their activities for long periods of time. If the wealth and goods that have already been produced are to be bundled up and buried in the ground, and the means of future production are to be prohibited for long periods of time, and one still hopes in this way to enrich a state , then it is like prohibiting planting and still hoping for a harvest. One could never acquire wealth that way!

I.3.2 ch.25: Moderation in Funerals(M ch.25) ,?,..,,,.,,.

I.3.3 ch.32: Against MusicAgainst the importance of music in Confucianism(M ch.32) There are three things the people worry about: that when they are hungry they will have no food, when they are cold they will have no clothing, and when they are weary they will have no rest. There are the three great worries of the people. Now let us try sounding the great bells, striking the rolling drums, strumming the zithers, blowing the pipes, and waving the shields and axes in the war dance. Does this do anything to provide food and clothing for the people? I hardly think so...

I.3.3 ch.32: Against Music:,,..,,,,,.

1.3.4 Moists ConcernBasic needs (food, warmth) for everyone the farmers = the majorityMoists ignore contributions made by any other sectorsUnderstandable: warfare for 300-400years.

I.3.4 ch.19: Against Offensive WarfareDenounced offensive warfare for the same reasona burden & an expense to the people, yet no material benefit

(M ch. 19) (The rulers and feudal lords of today) all set about to examine the relative merits of their soldiers, who are their teeth and claws, arrange their boat and chariot forces, and then, clad in strong armor and bearing sharp weapons, they set off to attack some innocent stateWhen a state which delights in aggressive warfare raises an army, it must have several hundred high officials, several thousand regular officers, and a hundred thousand soldiers, before it can set out. The time required for the expenditure will be several years at the longest, several months at the least

I.3.4 The Teachings of Mozi: Against Offensive WarfareDuring that time, the leaders will have no time to attend to affairs of government, the officials no time to manage their departments of state, the farmers no time to sow or reap, the women no time to spin or weave. So in this case too the state will lose its fighting men and the common people will be forced to abandon their occupations...

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I.3.5 Against Fatalism - Attacked fatalistic thinking :--men should believe that wealth and good fortune came only in response to virtuous deeds.--we have to be good to avoid bad luck

I.3.6 Against Fatalism (M ch.35-37):Mozis Way of ArgumentationThree criteria () for the validity of any theory:

1. origin whether or not it conforms with what we know of the practices of the sage kings of antiquity.2. validity whether or not it conforms with what we know from the evidence of the senses.3. its applicability whether, when put into practice, it will bring benefit to the state and the people.

I.3.6 Mozis Way of Argumentation

Mozi does not apply all three in every case, these are the principal criteria upon which he bases his arguments.

I.3.6 Analysis: originOf what history provesmay not be the truthdisparate and even contradictory assertions Mozi always cites to ancient legends and myths

I.3.6 Analysis: originMost educated Chinese accepted the following:1. At certain periods in the past, great/ enlightened rulers raised Chinese society to a level of peace, prosperity.2. Through the records in the Book of Poetry and Book of Documents, how these rulers had acted and why.

The appeal to antiquity:carried enormous weight in Mozis day Even down to the present century

I.3.6 Analysis: validity & applicabilityBased on the evidence of the senses are unreliableBUT: wrong perception, hallucinations e.g. ghosts and spirits exist in the worldon the basis that people says: see and hear them.

Practicability:whether the policy/rule/theory is useful, advantageous vital in assessment

I.3 Honoring the worthy (ch.8)Rulers in Mozis time: Ambitous, to expand the borderto employ wise & virtuous men from all classes in their governmentsEmphasis character and ability rather than bloodSame idea in most philosophical schools

I.3.8. Identifying with ones SuperiorAuthoritarianism: Chinese tradition (e.g. Moists, Confucians, Legalists etc.)

hierarchical social order :pyramid of classesThe King = Son of Heaven/Tiana personal GodTill modern time: no one ever dream of challenging this system.

I.3.8. Identifying with ones SuperiorMozi: each group in society must take orders from the group above itDecisions, in normal times at least, come only from aboveAdvice could, and should flow freely upward the hierarchy.

Question: What happen if the top person goes awry?Confucians answer:a new leader rise up from the lower rankreplace the wicked person (disqualified himself for the position by his misrule)his virtues: wins the support of the people and Tian (a vague order of the above)

Question: What happen if the top person goes awry?Mozis answer: the same process as the ConfuciansBUT pays less attention to the leader as a personThe leader: chosen by God on High (a personal deity), i.e. the supernatural power

I.3.9. Mozis Religious ViewsTribal/ barbarous beliefs before Zhou Dynasty e.g. Hsia, Shang Dynasty in the Book of Poetry & the Book of DocumentsThe Lord on High a personal deity: Creates, love, cares allOther ghosts & spirits: to take personal revenge upon enemies To protect their families/ friends/ those who helped them

I.3.9. Mozis Religious ViewsSince early Zhou peopleno such a personal deity the Confucians: agnosticismto revitalized the old religious rites (li) by imbuing them with new interpretations (with the ideas like ren, yi)Mozi: back to the simple, pietistic, and fear-ridden faith of antiquityInstrumental/ Purposefulmen will be frightened to do wrongWill be persuaded to love and benefit one another

I.3.9. Mozis Religious Views(M ch.31) If we could only make all the people in the world believe that the ghosts and spirits have the power to reward the worthy and punish the wicked, then how could there be any disorder in the world? (M ch.31) The way to determine whether something exists or not is to find out whether people actually know from the evidence of their own ears and eyes whether it exists, and us this as a standard. If someone has actually seen it and heard it, then we must assume that it exists If from antiquity to today, from the beginning of mankind to the present, there have been people who have seen ghostlike and spiritlike beings and heard their voices, then how can we say they do not exist?... Therefore Mozi said: Even in deep valleys, the broad forests, the dark and distant places where no one lives, you must not fail to act with sincerity, for the ghosts and spirits will see you even there!,,,,,,,?

I.3.10. Universal LoveFamous and original among all Chinese thoughts.An ideal: more noble than any other philosophical ideas

Confucianism: relational love, starting with the family & extend outMozi: men should love everyone equally, for all are the creatures and people of God

I.3.10. Universal Love(M ch.16) When we inquire into the causes of various harms (at the present time), what do we find has produced them?... They come rather from hating others and trying to injure them. And when we set out to classify and describe those men who hate and injure others, shall we say that their actions are motivated by universality or partiality? Surely we must answer by partiality, and it is this partiality in their dealings with one another that gives rise to all the great harms in the world. Therefore we know that partiality is wrongTherefore, Mozi said: Partiality should be replaced by universalityIf men were to regard the states of others as they regard their own, then who would raise up his state to attack the state of another?... If men were to regard the families of others as they regard their own, then who would raise up his family to overthrow that of another?... Now when states and cities do not attack and make war on each other and families and individuals do not overthrow or injure on one another Surely it is a benefit.

I.3.10. Universal Love.,.,?,.,,:,.,..:

I.3.10. Discussion on Universal Love: Mozis Criteria of ArgumentQn: What good is the doctrine of universal love?An: It will bring the greatest benefit to the largest number of people. [criteria 3 : applicability useful & beneficial]

Qn: Can it be put into practice?An: Yes, this is proved by the fact that it was actually practiced by the sage king of antiquity. [criteria 1: origin]

Qn: How is it to be put into practice?An: The rulers can be persuaded of its usefulness, and they in turn will enforce it among the people by laws and coercion.

I.3.11 Against Confucians: (unreasonable/ illogical rituals in daily practices) (M. ch.39) (Confucian) code of rites says: Mourning for a father or mother should last three years; for a wife or eldest son, three years; for a paternal uncle, brother, or younger son, one year; and for other close relatives, five months. Now if the length of the mourning period is determined by the degree of kinship, then close relatives should be mourned for a long period and distant relative for a short one. Yet the Confucians mourn the same length of time for a wife or eldest son as for a father or motherAnd in the length of the mourning period is determined by the degree of honor due, then this means that the wife and eldest son are honored the same as the father and mother, while paternal uncles and brothers are placed on the same level as younger sons. What could be more perverse than this?...When a Confucian takes a wife, he goes to fetch her in person. Wearing a formal black robe, he acts as his own coachman, holding the reins and handing her the cord by which to pull herself up into the carriage, as though he were escorting an honored parent

I.3.11 Against Confucians(M. ch.39) The wedding ceremonies are conducted with as much solemnity as the sacrifices to the ancestors. High and low are turned upside down, and parents are disregarded and scorned. Parents are brought down to the level of the wife and the wife is exalted at the expense of service to the parents. How could such conduct be called filial?

..The Confucians say: One takes a wife in order that she may aid in the sacrifices to the ancestors, and the son who is born of the union will in time become responsible for maintaining the ancestral temple. Therefore the wife and son are highly regarded. But we reply that this is false and misleading

I.3.11 Against Confucians(ch.39) A mans uncles and older brothers may maintain the temple of the ancestors for many years, and yet when they die the Confucian will mourn for them only one year. The wives of his brother may aid in the sacrifices to the ancestors, and yet when they die he will not mourn for them at all. It is obvious, therefore, that the Confucians do not mourn three years for wives and eldest sons because wives and eldest sons maintain or aid in the sacrifices

Such concern for ones wife and son is a troublesome involvement, and in addition the Confucians try to pretend that it is for the sake of their parents. In order to favor those whom they feel the most partiality for, they slight those whom they should respect the most. Is this not the height of perversity?....

I.4.1 Popularity of MoismAccording to Mencius 6.9: The words of Yang Zhu and Mo Ti fill the Empire. The teachings current in the Empire are those of either the school of Yang or the school of Mo. Yang advocates everyone for himself, which amounts to a denial of ones prince; Mo advocates love without discrimination, which amounts to a denial of ones father. To ignore ones father on the one hand, and ones prince on the other, is to be no different from the beasts.,.,.,;,.,.

I.4.2 The Decline of MoismWorks of the 3th century B.C.:Mo-ism & Confucianism = the most important philosophical schoolsFrom the 2th century B.C. on (after the unification of the empire under the Chin) :not much of the Moist school

I.4.2 The Decline of Moism1. Mozis ideas: Merely practical/ instrumental inadequate for an entire system of moral philosophy 2. Menciuscommented heavily on the prevalence of Moism3. After Mozis death:The upper class/wealthy reject Mozis frugality and plain livingThe educated (Confucians) reject the ancient legends and religious beliefsThe common people: (before or after Mozi): hold retribution of the spirits

I.4.2 End of MoismThe Zhuangzi --ch 10, Tian-jia (The Mohist philosophy has) no singing in life, no mourning in death, ,It causes the people to be anxious, to be sorrowful, and its ways are hard to follow (Zhuangzi,)

Remains in Moism, almost identical with traditional Confucianism:emphasis upon selecting and promoting worthy men to officeupon the welfare of the common people