Mozi

Agora

Mozi

c. 470–391 BCE

A first way ina deliberate simplification – the portrait says more

We should care for everyone equally, not favour our own family – and judge every action by whether it benefits people.

Placement

East Asian Philosophy · East Asia · Ethics, Politics & Law

Impartial care instead of family partiality; an early consequentialism.

Key ideas

Jian ai (impartial care)
Against offensive war

Open in the star map

Criticism

Criticized by 3

Mengzi (Mencius)

criticised by
Mencius condemned Mozi’s impartial love as denying one’s father – no better than the beasts – and set out to refute the Mohists and Yang Zhu (Mengzi 3B9). Mengzi 3B9, 7A26; SEP “Mencius”
Evidence: AI draft
Mengzi (Mencius) › c. 372–289 BCE
Zhuangzi

criticised by
The Zhuangzi treats the Confucian–Mohist quarrels over ‘right and wrong’ as bound to perspective (ch. 2) and judges Mozi’s austerity too harsh for human nature (ch. 33). Zhuangzi, ch. 2 ‘Qiwulun’, ch. 33 ‘Tianxia’; SEP “Zhuangzi”
Evidence: AI draft
Zhuangzi › c. 369–286 BCE
Xunzi

criticised by
Xunzi held that Mozi was so fixed on utility that he failed to appreciate culture, defending ritual and music against Mohist frugality (Xunzi 10, 20, 21). Xunzi, chs. 10 ‘Fuguo’, 20 ‘Yuelun’, 21 ‘Jiebi’; SEP “Xunzi”
Evidence: AI draft
Xunzi › c. 310–235 BCE

Criticizes 1

Confucius influenced by

influenced by
According to the Huainanzi (139 BCE) Mozi studied with the Confucians but left them, finding their rites burdensome, and turned from the Zhou model to that of Xia. Huainanzi, “Yaolüe” (139 BCE), tr. J. S. Major et al., The Huainanzi (2010); SEP “Mohism”
Evidence: AI draft
criticised
Mozi attacked the Confucians’ lavish funerals, long mourning and music as wasteful, and set impartial concern for all (jian’ai) against graded, family-first care. Mozi, chs. 25 ‘Jie zang’, 32 ‘Fei yue’, 39 ‘Fei Ru’; SEP “Mohism”
Evidence: AI draft
Confucius › traditionally 551–479 BCE

Works

c. 400 BCEMozi
Against war, luxury and Confucian partiality: care for all.
c. 300 BCEMohist Canons
Compiled by Mozi’s later followers: definitions and arguments on logic, ethics, optics and geometry – the most systematic early Chinese work of logic.

Position

Mozi was the first great critic of Confucianism. He rejected its graded love, centred on the family, in favour of jian ai, impartial or inclusive care for all people. Actions and institutions are to be judged by their consequences – whether they benefit the people by bringing wealth, order and a growing population. On this basis he condemned offensive war, lavish funerals and costly court music as harmful waste. He also argued that Heaven wills impartial care and rewards those who practise it. His consequentialist reasoning and the later Mohists’ work on logic and argument make him one of the most original thinkers of ancient China.

Life & context

Mozi (Mo Di) lived in the fifth century BCE, shortly after Confucius; he may have come from a background of craftsmen. He founded a tightly organised movement whose members were known as skilled engineers of defensive warfare and travelled to help besieged cities. The Mohist school flourished for about two centuries and then disappeared.