Mozi

Last updated
Mozi
墨翟
Bornc. 470 BC
State of Lu, Zhou Kingdom (present-day Tengzhou, Shandong Province)
Diedc. 391 BC
Era Ancient philosophy
Region Chinese philosophy
School Mohism
Main interests
Moral philosophy/ethics, social and political philosophy, logic, epistemology
Notable ideas
Mohism
Mozi
Mozi (Chinese characters).svg
"Mozi" in seal script (top) and regular (bottom) Chinese characters
Chinese 墨子
Literal meaningMaster Mo
Mo Di
Chinese 墨翟
Literal meaning(personal name)

Mozi ( /ˈmˈts/ ; [1] Chinese : ; pinyin :Mòzǐ; Wade–Giles :Mo Tzu /ˈmˈts/ ; [2] Latinized as Micius [3] /ˈmɪsiəs/ ; c. 470 – c. 391 BC), [4] original name Mo Di ( ), was a Chinese philosopher who founded the school of Mohism during the Hundred Schools of Thought period (early portion of the Warring States period of c.475–221 BC). Mozi contains material ascribed to him and his followers.

Contents

Mozi taught that everyone is equal in the eyes of heaven. He believed that those in power should be based on meritocracy, or those who are worthy of power should receive power. Mozi invokes heaven and calls on the Sage Kings to support his precedents.

Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized universal love, social order, the will of heaven, sharing, and honoring the worthy. During the Warring States period, Mohism was actively developed and practiced in many states but fell out of favour when the legalist Qin dynasty came to power in 221 BC. During that period, many Mohist classics are by many believed to have been ruined when the emperor Qin Shi Huang supposedly carried out the burning of books and burying of scholars. The importance of Mohism further declined when Confucianism became the dominant school of thought during the Han Dynasty, until mostly disappearing by the middle of the Western Han dynasty. [5]

Mozi is referenced in the Thousand Character Classic , which records that he was saddened when he saw dyeing of pure white silk, which embodied his conception of austerity (simplicity, chastity).

The concept of Ai () was developed by the Chinese philosopher Mozi in the 4th century BC in reaction to Confucianism's 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, 兼愛). 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. Mohism 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, 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 towards enlightenment.

Life

Mozi was born in Lu (seen toward the north, with a small coastline along the Yellow Sea) and spent some time as a government minister in Song (a landlocked state to the south of Lu) Chinese plain 5c. BC-en.svg
Mozi was born in Lu (seen toward the north, with a small coastline along the Yellow Sea) and spent some time as a government minister in Song (a landlocked state to the south of Lu)

Most historians believe that Mozi was a member of the lower artisan 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 love. Mozi was a native of the State of Lu (today's Tengzhou, Shandong Province), although for a time he served as a minister in the State of Song. [6] Like Confucius, 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. [7]

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. He was schooled in Confucianism in his early years, but he viewed Confucianism as being too fatalistic and emphasizing too much on elaborate celebrations and funerals which he felt were detrimental to the livelihood and productivity of common people. He managed to attract a large following during his lifetime which rivaled 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. 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' disciple Mencius. Mencius wrote in Jinxin (Chinese : ; pinyin :Mengzi Jinxin) that Mozi believed in love for all mankind. As long as something benefits mankind, Mozi will pursue it even if it means hurting his head or his feet. Zhang Tai Yan said that in terms of moral virtue, even Confucius and Laozi cannot 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 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 him, would not allow Mozi to enter their city, and he had to spend a night freezing in the rain. After this episode, he also stopped the State of Qi from attacking the State of Lu. He taught that defense of a city does not depend only on fortification, weaponry and food supply; it is also important to keep talented people close by and to put trust in them.

Philosophy

The Mohists were experts at building fortifications and siege defenses Chongwu city wall.JPG
The Mohists were experts at building fortifications and siege defenses

Mozi's moral teachings emphasized introspection, self-reflection and authenticity, rather than obedience to ritual. He observed that we often learn about the world through adversity ("Embracing Scholars" in Mozi). By reflecting on one's own successes and failures, one attains true self-knowledge rather than mere conformity to ritual ("Refining Self" in Mozi). Mozi exhorted people to lead a life of asceticism and self-restraint, renouncing both material and spiritual extravagance.

Like Confucius, Mozi idealized the Xia Dynasty and the ancients of Chinese mythology, but he criticized the Confucian belief that modern life should be patterned on the ways of the ancients. After all, he pointed out, what we think of as "ancient" was actually innovative in its time, and thus should not be used to hinder present-day innovation ("Against Confucianism, Part 3" in the Mozi). 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. They could do this by applying their senses to observing the world, judging objects and events by their causes, their functions, and their historical bases. ("Against Fate, Part 3") This was the "three-prong method" Mozi recommended for testing the truth or falsehood of statements. His students later expanded on this 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, is a passage in the chapter on "Self-Cultivation" which states, "When people near-by are not befriended, there is no use endeavoring to attract those at a distance." This point is also precisely articulated by a Mohist in a debate with Mencius (in the Mencius), where the Mohist argues in relation to carrying out universal love, that "We begin with what is near." Also, in the first chapter of the writings of Mozi on universal love, Mozi argues that the best way of being filial to one's parents is to be filial to the parents of others. The foundational principle is that benevolence, as well as malevolence, is requited, and that one will be treated by others as one treats others. Mozi quotes 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. Also of note is the fact that Mozi differentiated between "intention" and "actuality", thereby placing a central importance on the will to love, even though in practice it may 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" comes from righteousness while "differential" entails human effort. Furthermore, Mozi's basic argument concerning universal love asserts that universal love is supremely practical, and this argument was directed against those who objected that such love could not be put into practice.

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 remarks 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 ( , 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 love others "as they love themselves". 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 Taoists. Rather, it was a benevolent, moral force that rewarded good and punished evil. Similar in some ways to the Abrahamic religions, Mozi believed that all living things live in a realm ruled by Heaven, and Heaven has a will which is independent from and higher than the will of man. Thus he writes that "Universal love is the Way of Heaven", since "Heaven nourishes and sustains all life without regard to status." ("Laws and Customs" in Mozi) Mozi's ideal of government, which advocated a meritocracy based on talent rather than background, also followed his idea of Heaven.

Anti-fatalism (非命)- Mozi opposed to Confucian "Destiny" [8] thought, class differences and other ideas. Mozi put forward to promote people's victory, things in the subjective attitude to life, encourage people to work hard to change their fate and inequality in the world. In Confucius's opinion, a person's life and death, wealth and poverty are completely related to destiny and personal power can not be changed.

Ethics

What is the purpose of houses? It is to protect us from the wind and cold of winter, the heat and rain of summer, and to keep out robbers and thieves. Once these ends have been secured, that is all. Whatever does not contribute to these ends should be eliminated. [9]

Mozi, Mozi (5th century BC) Ch 20
Confucian philosopher Mencius was one of several critics of Mozi, in part because his philosophy lacked filial piety Half Portraits of the Great Sage and Virtuous Men of Old - Meng Ke (Meng Ke ).jpg
Confucian philosopher Mencius was one of several critics of Mozi, in part because his philosophy lacked filial piety

Mohist ethics are considered a form of consequentialism, sometimes called state consequentialism. [10] Mohist ethics evaluates the moral worth of an action based on how it contributes to the stability of a state, [10] through social order, material wealth, and population growth. According to the Stanford Encyclopedia of Philosophy , Mohist consequentialism, dating back to the 5th century BC, 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". [11]

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". [12] 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. [13] 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. [9] Stanford sinologist 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". [12] In contrast to Jeremy Bentham, Mozi did not believe that individual happiness was important; the consequences of the state outweigh the consequences of individual actions. [12]

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. Like other consequentialist theories, Mozi thought that actions should be measured by the way they contribute to the "greatest societal good for what we have agreed to in a social contract". 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. 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.

Works and influence

A page from the Mozi Mozi.jpg
A page from the Mozi

"Mozi" is also the name of the philosophical text compiled by Mohists from Mozi's thought. This text originally consisted of 71 chapters. During the Han dynasty Confucianism dominated China. As Mohism is against Confucianism, the text "Mozi" was neglected. During the Song dynasty, only 61 chapters were left. Today, we have only 53 chapters through which we attempt to understand this school of thought, as compiled by Sun Yirang. Because Mohism disappeared as a living tradition from China, its texts were not well maintained, and many chapters are missing or in a corrupted state. For example, of the three chapters "Against Confucianism", only one remains.

The collection of texts from "Mozi" is a rich source of insight into early Chinese dynastic history and culture. Much of Mozi's arguments are supported by the historical claims of even earlier records. His conversations with other renowned philosophers of that era are also recorded. From them, we can distinguish Mohism from other schools of thought more clearly.

Mohism was suppressed under the Qin and died out completely under the Han, which made Confucianism the official doctrine. However, many of its ideas were dissolved into the mainstream of Chinese thought, since both Confucians such as Xunzi and Taoists such as Zhuangzi expressed sympathy with Mozi's concerns. The influence of Mozi is still visible in many Han works written hundreds of years later. In modern times, Mohism was 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.

Some views claim that Mozi's philosophy was at once more advanced and less so than that of Confucius. His concept of "universal love" embraced a broader idea of human community than that of the Confucians, but he was less tolerant than Confucius in his condemnation of all that is not directly "useful", neglecting the humanizing functions of art and music. Zhuangzi, who criticized both the Confucians and the Mohists, had this in mind in his parables on the "usefulness of the useless". Of course, this insistence on usefulness comes from a time when war and famine were widespread and could well have made all the royal pageantry look frivolous.

However, others would say the above view is not entirely accurate, and that in fact "universal love" (博愛), as well as "the world as a commonwealth shared by all" (天下為公) advocated by Sun Yat-Sen are Confucian ideas. "Universal love" (博愛, Boai) [note 1] in Confucianism is a little different from Mozi's "universal love" (兼愛, Jian'ai): in Confucianism it tends to emphasize it as naturally befitting human relations, while in Mozi's ideas it tends to be community oriented and non-differentiated according to individual. 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, especially in terms of the idea of "universal love" (in Greek, "agape"), the "Golden Rule", and the relation of humanity to the supernatural realm.

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. [14] 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. [15]

He is the first to describe the physical principle behind camera, also known as camera obscura. [16] [note 2] [17]

Contemporary use in technology

In 2016, a joint Austrian-Chinese initiative between the experimental physics groups of Anton Zeilinger and former graduate student Jian-Wei Pan 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. [18] [19] [20]

See also

Notes

  1. Han Yu: "Universal love" (博愛, Boai) means Ren (Humanity) (韓愈: 博愛之謂仁).
  2. 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" ( ).

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This page lists some links to ancient philosophy. In Western philosophy, the spread of Christianity in the Roman Empire marked the ending of Hellenistic philosophy and ushered in the beginnings of medieval philosophy, whereas in Eastern philosophy, the spread of Islam through the Arab Empire marked the end of Old Iranian philosophy and ushered in the beginnings of early Islamic philosophy.

Consequentialism class of ethical theory basing standards of right & wrong on the consequences of actions

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Confucianism Chinese ethical and philosophical system

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Chinese philosophy philosophy in the Chinese cultural sphere

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Confucius Chinese teacher, editor, politician and philosopher

Confucius was a Chinese philosopher and politician of the Spring and Autumn period.

Mohism Chinese philosophy

Mohism or Moism was an ancient Chinese philosophy of logic, rational thought and science developed by the academic scholars who studied under the ancient Chinese philosopher Mozi and embodied in an eponymous book: the Mozi. It evolved at about the same time as Confucianism, Taoism and Legalism, and was one of the four main philosophic schools from around 770–221 BC. During that time, Mohism was seen as a major rival to Confucianism. Although its influence endured, Mohism all but disappeared as an independent school of thought.

Eastern philosophy Philosophy of the Eastern World

Eastern philosophy or Asian philosophy includes the various philosophies that originated in East and South Asia including Chinese philosophy, Japanese philosophy, and Korean philosophy which are dominant in East Asia and Vietnam, and Indian philosophy which are dominant in South Asia, Southeast Asia, Tibet and Mongolia.

Hundred Schools of Thought philosophies and schools that flourished from the 6th century to 221 BCE, during the Spring and Autumn period and the Warring States period of ancient China

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New Confucianism 20th–21st century Confucianist revival movement

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Rectification of Names. Confucius was asked what he would do if he was a governor. He said he would "rectify the names" to make words correspond to reality. The phrase has now become known as a doctrine of feudal Confucian designations and relationships, behaving accordingly to ensure social harmony. Without such accordance society would essentially crumble and "undertakings would not be completed." Mencius extended the doctrine to include questions of political legitimacy.

Agriculturalism, also known as the School of Agrarianism, the School of Agronomists, the School of Tillers, and in Chinese as the Nongjia, was an early agrarian Chinese philosophy that advocated peasant utopian communalism and egalitarianism, and was arguably the world's first Communist and Socialist movement that believed in a form of a classless society.

State consequentialism, also known as Mohist consequentialism, is a consequentialist ethical theory which evaluates the moral worth of an action based on how it contributes to the basic goods of a state, through social order, material wealth, and population growth. According to the Stanford Encyclopedia of Philosophy, Mohist consequentialism, dating back to the 5th century BC, 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". The term state consequentialism has also been applied to the political philosophy of the Confucian philosopher Xunzi.

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The Xunzi is an ancient Chinese collection of philosophical writings attributed to Xun Kuang, a 3rd century BC philosopher usually associated with the Confucian tradition. The Xunzi is perhaps most famous for the emphasis it places on education and propriety, as well as its striking assertion that "human nature is detestable". The text is furthermore an important source of early theories of ritual, cosmology, and governance. The ideas within the Xunzi are thought to have exerted a strong influence on Legalist thinkers, such as Han Fei, and laid the groundwork for much of Han Dynasty political ideology. The text criticizes a wide range of other prominent early Chinese thinkers, including Laozi, Zhuangzi, Mozi, and Mencius.

<i>Mozi</i> (book) ancient Chinese text expounding Mohism

The Mozi, also called the Mojing or the Mohist canon, is an ancient Chinese text from the Warring States period (476–221 BC) that expounds the philosophy of Mohism. It propounds such Mohist ideas as impartiality, meritocratic governance, economic growth and aversion to ostentation, and is known for its plain and simple language.

Confucianism in the United States

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References

Citations

  1. "Mo-Zi". Collins English Dictionary .
  2. "Mozi". Collins English Dictionary .
  3. Hansen, Chad (1992). A Daoist Theory of Chinese Thought: A Philosophical Interpretation. Oxford University Press. p. 394. ISBN   978-0-19-506729-3. There was a fleeting movement to introduce use of Micius for Mozi, whose bones no doubt relaxed when the movement failed.
  4. Průšek, Jaroslav and Zbigniew Słupski, eds., Dictionary of Oriental Literatures: East Asia (Charles Tuttle, 1978): 119-120.
  5. Fraser, Chris (2002). "Mohism". "The Stanford Encyclopedia of Philosophy".
  6. Needham & Wang 1956 165.
  7. Needham & Wang 1956 165–184.
  8. Cui, Dahua (2009-09-01). "Rational awareness of the ultimate in human life – The Confucian concept of 'destiny'". Frontiers of Philosophy in China. 4 (3): 309–321. doi:10.1007/s11466-009-0020-7. ISSN   1673-3436.
  9. 1 2 Van Norden, Bryan W. (2011). Introduction to Classical Chinese Philosophy. Hackett Publishing. p. 52. ISBN   978-1-60384-468-0.
  10. 1 2 Ivanhoe, P.J.; Van Norden, Bryan William (2005). Readings in classical Chinese philosophy. Hackett Publishing. p. 60. ISBN   978-0-87220-780-6. "he advocated a form of state consequentialism, which sought to maximize three basic goods: the wealth, order, and population of the state
  11. Fraser, Chris, "Mohism", The Stanford Encyclopedia of Philosophy , Edward N. Zalta.
  12. 1 2 3 Loewe, Michael; Shaughnessy, Edward L. (2011). The Cambridge History of Ancient China. Cambridge University Press. p. 761. ISBN   978-0-521-47030-8.
  13. Tignor, Robert; Adelman, Jeremy; Brown, Peter; Elman, Benjamin; Liu, Xinru; Pittman, Holly; Shaw, Brent (2013-10-24). Worlds Together Worlds Apart Volume One: Beginnings Through the 15th Century (Fourth ed.). W.W. Norton. p. 167. ISBN   9780393922080.
  14. "No. 2080 The Survival of Invention". www.uh.edu.
  15. FENRONG, LIU; JIALONG, ZHANG. "NEW PERSPECTIVES ON MOHIST LOGIC". Journal of Chinese Philosophy. 37 (4): 605–621.
  16. Needham, Joseph. Science and Civilization in China, vol. IV, part 1: Physics and Physical Technology (PDF). Archived from the original (PDF) on 3 July 2017. Retrieved 5 September 2016.
  17. "Camera Obscura History - Who Invented Camera Obscura?". www.photographyhistoryfacts.com. Retrieved 2019-07-03.
  18. "China launches world's first quantum science satellite - physicsworld.com". physicsworld.com. Retrieved 2018-01-12.
  19. "Micius Quantum Communication Satellite – Aerospace Technology". Aerospace Technology. Retrieved 2018-01-12.
  20. "China launches quantum satellite". BBC News. 2016-08-16. Retrieved 2018-01-12.

Sources

Further reading