Mohism or Moism (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中国话／中國話 Zhōngguóhuà; 中文 Zhōngwén) is a language family consisting of languages mutually intelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan: 墨家; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin. Hànyǔ (汉语 / 漢語) means the Chinese language, and Pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or "spelled sound". The system is now: Mòjiā; literally "School of Mo") was a Chinese philosophy Chinese philosophy is philosophy written in the Chinese tradition of thought. Chinese philosophy has a history of several thousand years; its origins are often traced back to the Yi Jing , an ancient compendium of divination, which uses a system of 64 hexagrams to guide action. This system is attributed to King Wen of Zhou (1099–1050 BCE) and developed by the followers of Mozi There has been considerable debate about the actual name of Mozi. Traditionally, Mozi was said to have inherited the surname "Mo" from his supposed ancestor, the Lord of Guzhu (Chinese: 孤 (also referred to as Mo Tzu (Master Mo), Latinized Latinisation is the practice of rendering a non-Latin name in a Latin style. This may be done so as to more closely emulate Latin authors, or to present a more impressive image. It is done by transforming the name into Latin sounds , by translating a name with a specific meaning into Latin (e.g. Venator for Cacciatore), or choosing a new name as Micius), 470 BCE–c.391 BCE. It evolved at about the same time as Confucianism Cultures and countries strongly influenced by Confucianism include China , Korea, Taiwan, and Vietnam, as well as various territories settled predominantly by Chinese people, such as Singapore. Japan was influenced by Confucianism in a different way, Taoism Taoism refers to a variety of related philosophical and religious traditions that have influenced Eastern Asia for more than two millennia, and have had a notable influence on the western world since the 19th century. The word 道, Tao (or Dao, depending on the romanization scheme), literally translated as "path" or "way", and Legalism In Chinese history, Legalism was one of the main philosophic currents during the Warring States Period (and before), though it should be noted that the term itself was invented in the Han dynasty and thus does not refer to an organized 'school' of thought. The trends that were later called Legalism have in common a focus on strengthening the and was one of the four main philosophic schools The Hundred Schools of Thought were philosophers and schools that flourished from 770 to 221 B.C.E., an era of great cultural and intellectual expansion in China. Even though this period - known in its earlier part as the Spring and Autumn period and the Warring States period (春秋戰國時代/春秋战国时代) - in its latter part was fraught during the Spring and Autumn Period During the Spring and Autumn period, China was ruled by a feudal system. The Zhou Dynasty kings held nominal power, but only directly ruled over a small Royal Demesne, revolving around their capital . They granted fiefdoms over the rest of China to several hundred hereditary nobles (Zhuhou 諸侯). These were descendants of members of the Zhou (from 770 BCE to 480 BCE)[1] and the Warring States Period The name Warring States Period was derived from the Record of the Warring States, a work historically compiled early in the Han Dynasty. The date for the beginning of the Warring States Period is somewhat in dispute. While it is frequently cited as 475 BCE , 403 BCE, the date of the tripartite Partition of Jin, is also sometimes considered as the (from 479 BCE to 221 BCE). During that time, Mohism (墨 Mo) was seen as a major rival to Confucianism (儒 Ru). The Qin dynasty The Qin Dynasty was the ruling Chinese dynasty between 221 and 206 BC. The Qin state was named because its homeland were called "Qin." The Qin's strength had been consolidated by Lord Shang Yang during the Warring States Period, in the 4th century BC. In the early third century BC, the Qin accomplished a series of swift conquests; the, which united China China is an ancient civilization extending over a large area in East Asia seen variously as a nation or multinational entity[citation needed] in 221 BCE, adopted Legalism In Chinese history, Legalism was one of the main philosophic currents during the Warring States Period (and before), though it should be noted that the term itself was invented in the Han dynasty and thus does not refer to an organized 'school' of thought. The trends that were later called Legalism have in common a focus on strengthening the as the official government philosophy and suppressed all other philosophic schools Burning of the books and burial of the scholars is a phrase that refers to a policy and a sequence of events in the Qin Dynasty of Ancient China, between the period of 213 and 206 BCE. During these events, the Hundred Schools of Thought were pruned; legalism survived. One side effect was the marginalization of the thoughts of the school of Mozi. The Han dynasty The Han Dynasty was the second imperial dynasty of China, preceded by the Qin Dynasty (221–206 BCE) and succeeded by the Three Kingdoms (220–265 CE). It was founded by the peasant rebel leader Liu Bang, known posthumously as Emperor Gaozu of Han. It was briefly interrupted by the Xin Dynasty (9–23 CE) of the former regent Wang Mang. This that followed adopted Confucianism as the official state philosophy, as did most other successive dynasties, and Mohism all but disappeared as a separate school of thought.
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Important beliefs
Mohism is best known for the concept of "impartial care" or "universal love" (Chinese Chinese or the Sinitic language (汉语／漢語 Hànyǔ; 华语／華語 Huáyǔ; 中国话／中國話 Zhōngguóhuà; 中文 Zhōngwén) is a language family consisting of languages mutually intelligible to varying degrees. Originally the indigenous languages spoken by the Han Chinese in China, it forms one of the two branches of Sino-Tibetan: 兼愛; pinyin Pinyin , or more formally Hanyu Pinyin (汉语拼音 / 漢語拼音), is currently the most commonly used romanization system for Standard Mandarin. Hànyǔ (汉语 / 漢語) means the Chinese language, and Pīnyīn (拼音) means "phonetics", or more literally, "spelling sound" or "spelled sound". The system is now: Jian Ai; literally "inclusive love"). Mozi's philosophy was described in the book Mozi, compiled by his students The word student is etymologically derived through Middle English from the Latin second-type conjugation verb studēre, meaning "to direct one's zeal at"; hence a student could be described as "one who directs zeal at a subject". In its widest use, student is used for anyone who is learning from his lecture notes.
Discipline and Motivations
A ruler may have strategies in war, but courage is the fundamental value. A funeral may have many rituals but mourning is the fundamental value. Scholars may have knowledge, but applying the knowledge or practicality is the fundamental value. If the fundamentals are not strong, good works cannot be done. Mozi taught that a good man must discipline himself: he should avoid listening to malicious gossip, avoid cursing, avoid murderous thoughts. Mozi taught that the poor should display purity, the rich should show benevolence, to the living show love, to the dead show mourning. The foundation of all human motives should be immeasurable love.
Mohists believed that all people share a common humanity and because of that inherent condition, we are selfish and only serve our self-interest. This is why Mohists conflicted with the Confucians and ignored Confucius and his argument for the supremacy of ritual and tradition in human life. Mohists believed in the equality of all people and the pursuit of good works motivated by the right reasons. Confucians believe that if you simply act like a good person, you are; even if you do not have a righteous motivation for those actions. However, Mohists believed that if you acted like a righteous person, such morality was meaningless in the eyes of heaven unless you also truly believed in what you were doing.[2][3] Mozi believed that good works, if not motivated from the heart, cannot be maintained. He taught that "everyone is equal before heaven", and that people should seek to imitate heaven by engaging in the practice of impartial and collective love. His epistemology can be regarded as a form of empiricism In philosophy, "empiricism" is a theory of knowledge that asserts that knowledge arises from sense experience. Empiricism is one of several competing views about how we know "things", part of the branch of philosophy called epistemology, or "the Theory of Knowledge". Empiricism emphasizes the role of experience and; he believed that our cognition ought to be based on our perceptions – our sensory experiences, such as sight and hearing – instead of imagination or internal logic, elements founded on our capacity for abstraction.
Meritocratic Government
During the period of Mozi, he felt that the norm of handing out important government responsibilities to one's relatives regardless of capabilities was the root of poverty in society. Mozi taught that as long as a person was capable for the task, he should be engaged and promoted regardless of blood relations. If an officer were incapable, even if he were a close relative of the ruler, he ought to be downgraded even if it meant poverty.
Mozi also emphasized on the power of influence, using the analogy of dyes. A ruler should be in close proximity to talented people, treasuring talents and seeking their counsel frequently. Without discovering and understanding talents within the country, the country will be destroyed. History unfortunately saw many people who were murdered, not because of their frailities but rather because of their strengths. A good bow is difficult to pull, but it shoots high. A good horse is difficult to ride but it can carry weight and travels far. Talented people are difficult to manage, but they can bring respect to their rulers.
Law and order was an important aspect of Mozi's theology. He compared the carpenter who used standard tools to do his work with the ruler who might not have any standards to rule by. The carpenter is always better off depending on his standard tools rather than his emotions. In comparison, it is even more that a ruler uses standards to rule by. These standards cannot originate from man since no man is perfect. The only standards that a ruler uses has to originate from Heaven, since only Heaven is perfect. That law of Heaven is love.
In a perfect governmental structure - where the ruler loves all people benevolently, and officials are selected according to meritocracy - the people should have unity in belief and in speech. His original purpose in this teaching was to unite people and avoiding sectarianism. However, in a situation of corruption and tyranny, this teaching became a tool for oppression.
Should the ruler be unrighteous, seven disasters would result for that nation. These seven disasters are: (1) Neglect of the country's defense, yet there is much lavish on the palace. (2) When pressurized by foreigners, neighbouring countries are not willing to help. (3) The people are engaged in unconstructive work while useless bums are rewarded. (4) Law and regulations became too heavy such that there is repressive fear and people only look after their own good. (5) The ruler lives in a mistaken illusion of his own ability and his country's strength. (6) Trusted people are not loyal while loyal people are not trusted. (7) Lack of food. Ministers are not able to carry out their work. Punishment fails to bring fear and reward fails to bring happiness.
A country facing these seven disasters will be destroyed easily by the enemy.
Rather than standards of national wealth which are rationalized in terms of first-world development, industrialization, capital and assets appreciation, trade surplus or deficit; the measure of a country's wealth in Mohism is a matter of sufficient provision and a large population. Thriftiness is believed to be key to this end. With contentment with that which suffices, men will be free from excessive labour, long-term war and poverty from income gap disparity. This will enable birth rate to increase. Mozi also encourages early marriage.
Morality and Impartiality
Mohism promotes a philosophy of impartial caring - a person should care equally for all other individuals, regardless of their actual relationship to him or her.[4] The expression of this indisciminate caring is what makes man a righteous being in Mohist thought. This advocacy of impartiality was a target of attack by the other Chinese philosophical schools, most notably the Confucians who believed that while love should be unconditional, it should not be indiscriminate. For example, children should hold a greater love for their parents than for random strangers.
Mozi is known for his insistence that all people are equally deserving of receiving material benefit and being protected from physical harm. In Mohism, morality is defined not by tradition and ritual, but rather by a constant moral guide that parallels utilitarianism Utilitarianism is the idea that the moral worth of an action is determined solely by its utility in providing happiness or pleasure as summed among all sentient beings. It is thus a form of consequentialism, meaning that the moral worth of an action is determined by its outcome. The most influential contributors to this ideology were Jeremy. Tradition is inconsistent from culture to culture, and human beings need an extra-traditional guide to identify which traditions are morally acceptable. The moral guide must then promote and encourage social behaviors that maximize the general utility of all the people in that society.
Society
Mozi posited that the existence of society as an organized organism reduces the wastes and inefficiencies found in the natural state. Conflicts are born from the absence of moral uniformity found in man in his natural state, i.e. the absence of the definition of what is right (是 shì) and what is wrong (非 fēi). We must therefore choose leaders who will surround themselves with righteous followers, who will then create the hierarchy that harmonizes Shi/Fei. In that sense, the government becomes an authoritative and automated tool. Assuming that the leaders in the social hierarchy are perfectly conformed to the ruler, who is perfectly submissive to Heaven, comformity in speech and behaviour is expected of all people. There is no freedom of speech in this model. However, the potentially repressive element is countered by compulsory communication between the subjects and their leaders. Subjects are required to report all things good or bad to their rulers. Mohism is opposed to any form of aggression, especially war War is a behavior pattern exhibited by many primate species including man, and also found in many ant species. The primary feature of this behavior pattern is a certain state of organized violent conflict that is engaged in between two or more separate social entities. Such a conflict is always an attempt at altering either the psychological between states. It is, however, permissible for a state to use force in legitimate defense. Mohist ideology has inspired some modern pacifists Pacifism is the opposition to war or violence as a means of settling disputes or gaining advantage. Pacifism covers a spectrum of views, including the belief that international disputes can and should be peacefully resolved, calls for the abolition of the institutions of the military and war, opposition to any organization of society through.
Organization
In addition to creating a school of philosophy, the Mohists formed a highly structured political organization that tried to realize the ideas they preached. This political structure consisted of a network of local units in all the major kingdoms of China at the time, made up of elements from both the scholarly and working classes. Each unit was led by a juzi (literally, "chisel"—an image from craft making). Within the unit, a frugal and ascetic lifestyle was enforced. Each juzi would appoint his own successor. However, there was no central authority beyond the writings of Mozi. Mohists developed the sciences of fortification Fortifications are military constructions and buildings designed for defence in warfare and military bases. Humans have constructed defensive works for many thousands of years, in a variety of increasingly complex designs. The term is derived from the Latin fortis and facere ("to make") and statecraft, and wrote treatises on government, ranging in topic from efficient agricultural production to the laws of inheritance. They were often hired by the many warring kingdoms as advisers to the state. In this way they were similar to the other wandering philosophers and knights-errants of the period. They were distinguished from others, however, in that they hired out their services not only for gain, but also in order to realize their own ethical ideals.
Supernatural forces
Mohists believed in heaven as a divine force (天 Tian Tian is one of the oldest Chinese terms for the cosmos and a key concept in Chinese mythology, philosophy, and religion. During the Shang Dynasty (17th–11th centuries BCE) the Chinese called god Shangdi (上帝 "lord on high") or Di ("lord"), and during the Zhou Dynasty (11th–3rd centuries BCE) Tian "heaven; god"), the celestial bureaucracy and spirits which knew about the immoral acts of man and punished them, encouraging moral righteousness. Due to the vague nature of the records, there is a possibility that the Mohist scribes themselves may not have been clear about this subject. Nevertheless, they were wary of some of the more atheistic thinkers of the time, such as Han Fei Han Fei is his name, while Han Feizi most commonly denotes the book written by him. However, as zi is often added to philosophers' names as a honorific (meaning "Master"), Han Feizi is also used in reference to the person. Using historical records, Mohists argued that the spirits of innocent men wrongfully murdered had appeared before to enact their vengeance. Spirits had also been recorded to have appeared to carry out other acts of justice. In fact, the rulers of the period had often ritually awarded punishments and rewards to their subjects in spiritually important places to garner the attention of these spirits and ensure that justice was done. The respect of these spirits was deemed so important that prehistoric Chinese ancestors had left their instructions on bamboo, plates and stones to ensure the continual obedience of their future descendants to the dictates of heaven. In Mozi's teachings, sacrifices of bulls and rams were mentioned during appointed times during the spring and autumn seasons. Spirits were described to be the preexisting primal spirits of nature, or the souls of humans who had died. The Mohists polemicized against elaborate funeral A funeral is a ceremony marking a person's death. Funerary customs comprise the complex of beliefs and practices used by a culture to remember the dead, from the funeral itself, to various monuments, prayers, and rituals undertaken in their honour. These customs vary widely between cultures, and between religious affiliations within cultures. In ceremonies and other wasteful rituals, and called for austerity in life and in governance. On the other hand, spiritual sacrifices were not deemed wasteful.
Against Fatalism
Mozi disagrees with the fatalistic Fatalism is a philosophical doctrine emphasizing the subjugation of all events or actions to fate or inevitable predetermination mindset of people, accusing the mindset of bringing about poverty and sufferings. To argue against this attitude, Mozi used three criteria (San Biao) to assess the correctness of views. These were:[4]
- Assessing them based on history
- Assessing them based on the experiences of common, average people
- Assessing their usefulness by applying them in law or politics[4]
In summary, fatalism, the belief that all outcomes are predestined or fated to occur, is an irresponsible belief espoused by those who refuse to acknowledge that their own sinfulness has caused the hardships of their lives. Prosperity or poverty are directly correlated with either virtue or sinfulness, respectively; not fate. Mozi calls fatalism a heresy which needs to be destroyed.
Against Ostentation
Mozi has various expositions along this theme.
By the time of Mozi, Chinese rulers and the wealthier citizens already had the practice of extravagant burial rituals. Much wealth was buried with the dead, and ritualistic mourning could be as extreme as walking on a stick hunchback for three years in a posture of mourning. During such lengthy funerals, people are not able to attend to agriculture or care for their families, leading to poverty. Mozi spoke against such long and lavish funerals and also argued that this would even create resentment among the living.
Mozi views aesthetics Art is the process or product of deliberately arranging elements in a way that appeals to the senses or emotions. It encompasses a diverse range of human activities, creations, and modes of expression, including music, literature, film, sculpture, and paintings. The meaning of art is explored in a branch of philosophy known as aesthetics nearly useless. Unlike Confucius, he holds a distinctive repulsion towards any development in music, fine arts. Mozi takes some whole chapters named "Against Music" （《非乐》） to discuss this. Though he mentions that he does enjoy and recognize what is pleasant, he sees them of no utilization in terms of governing, or of the benefit of common people. Instead, since development of music involves man's power, it reduces production of food; furthermore, appreciation of music results in less time for administrative works. This overdevelopment eventually results in shortage of food, as well as anarchism. This is because manpower will be diverted from agriculture and other fundamental works towards ostentations. Civilians will eventually imitate the ruler's lusts, making the situation worse. Mozi probably advocated this idea in response to the fact that during the Warring States period, Zhou King and the landlords spent countless time in the development of delicate music while ordinary peasants could hardly meet their subsistence needs. To Mozi, bare necessities are sufficient; resources should be directed to benefit man.
The Logicians
One of the schools of Mohism that has received some attention is the Logicians The Logicians or School of Names was a Chinese philosophical school that grew out of Mohism in the Warring States Period school, which was interested in resolving logical puzzles. Not much survives from the writings of this school, since problems of logic were deemed trivial by most subsequent Chinese philosophers. Historians such as Joseph Needham Noel Joseph Terence Montgomery Needham, CH, FRS, FBA , also known as Li Yuese (simplified Chinese: 李约瑟; traditional Chinese: 李約瑟; pinyin: Lǐ Yuēsè: Wade-Giles: Li Yüeh-Sê), was a British academic and sinologist known for his research and writing on the history of Chinese science. He was elected a fellow of the Royal Society in 1941 have seen this group as developing a precursor philosophy of science The philosophy of science is concerned with the assumptions, foundations, methods and implications of science. The field is defined by an interest in one of a set of "traditional" problems or an interest in central or foundational concerns in science. In addition to these central problems for science as a whole, many philosophers of that was never fully developed, but others believe that recognizing the Logicians as proto-scientists reveals too much of a modern bias.
Mathematics
The Mohist canon of the Mo Jing described various aspects of many fields associated with physical science, and provided a small wealth of information on mathematics as well. It provided an 'atomic' definition of the geometric point, stating that a line is separated into parts, and the part which has no remaining parts (i.e. cannot be divided into smaller parts) and thus forms the extreme end of a line is a point.[5] Much like Euclid Euclid , fl. 300 BC, also known as Euclid of Alexandria, was a Greek mathematician and is often referred to as the "Father of Geometry." He was active in Hellenistic Alexandria during the reign of Ptolemy I (323–283 BC). His Elements is the most successful textbook and one of the most influential works in the history of mathematics,'s first and third definitions and Plato Plato , was a Classical Greek philosopher, mathematician, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the Western world. Along with his mentor, Socrates, and his student, Aristotle, Plato helped to lay the foundations of natural philosophy, science, and Western philosophy's 'beginning of a line', the Mo Jing stated that "a point may stand at the end (of a line) or at its beginning like a head-presentation in childbirth. (As to its invisibility) there is nothing similar to it."[6] Similar to the atomists In natural philosophy, atomism is the philosophical thesis that was mentioned by Leucippus in the fifth century BC. It stipulates that all the objects in the universe are composed of very small, indestructible building blocks – atoms . Or, stated in other words, that all of reality is made of indivisible basic building blocks (Id, 15-20). The of Democritus Democritus (ca. 460 BCE – ca. 370 BC) was an Ancient Greek philosopher born in Abdera, Thrace, Greece. He was an influential pre-Socratic philosopher and pupil of Leucippus, who formulated an atomic theory for the cosmos, the Mo Jing stated that a point is the smallest unit, and cannot be cut in half, since 'nothing' cannot be halved.[7] It stated that two lines of equal length will always finish at the same place,[8] while providing definitions for the comparison of lengths and for parallels,[9] along with principles of space and bounded space.[10] It also described the fact that planes without the quality of thickness cannot be piled up since they cannot mutually touch.[11] The book provided definitions for circumference, diameter, and radius, along with the definition of volume.[12]
See also
- A Battle of Wits A Battle of Wits is a 2006 Hong Kong historical action drama film, based upon a Japanese historical novel of the same name, which was in turn inspired by Warring States history in China. A manga series was written by Hideki Mori, also based on the novel. Directed by Jacob Cheung, the film stars Andy Lau, Ahn Sung-ki, Wang Zhiwen, Fan Bingbing,, a historical film themed around Mohism
- Agape Agape the love of God or Christ for mankind. (pronounced /ˈæɡə.piː/ AG-ə-pee; and sometimes /əˈɡɑː.peɪ/ ə-GAH-pay after the Classical Greek agápē; Modern Greek: αγάπη [aˈɣapi]), also called parental love, is one of several Greek words translated into English as love. Many have thought that this word represents divine,
- Ascetism Asceticism describes a lifestyle characterized by abstinence from various sorts of worldly pleasures (especially sexual activity and consumption of alcohol) often with the aim of pursuing religious and spiritual goals. Christianity and the Indian religions (including yoga) teach that salvation and liberation involve a process of mind-body
- Logic Logic, from the Greek λογικός is the study of reasoning. Logic is used in most intellectual activity, but is studied primarily in the disciplines of philosophy, mathematics, and computer science. Logic examines general forms which arguments may take, which forms are valid, and which are fallacies. It is one kind of critical thinking. In
- Logic in China In the history of logic, logic in China plays a particularly interesting role due to its length and relative isolation from the strong current of development of the study of logic in Europe and the Islamic world, though it may have some influence from Indian logic due to the spread of Buddhism
Further reading
- Graham, A.C., Disputers of the TAO: Philosophical Argument in Ancient China (Open Court 1993). ISBN 0-8126-9087-7
Notes
- ^ Needham 1956 697
- ^ Fraser, Chris. "Mohism and Self Interest." Journal of Chinese Philosophy Vol. 35 . Issue 3 (2008): p437-454, 18p. Academic Search Premier. EBSCO. 18 Nov. 2008 <http://search.ebscohost.com/>.
- ^ Perkins, Franklin. "The Moist Criticism ot the Confucian Fate." Journal of Chinese Philosophy Vol. 35 .Issue 3 (2008): p421-436, 16p. Academic Search Premier. EBSCO. 18 Nov. 2008 <http://search.ebscohost.com/>.
- ^ a b c One hundred Philosophers. A guide to the world's greatest thinkers Peter J. King, Polish edition: Elipsa 2006
- ^ Needham 1986, 91.
- ^ Needham 1986, 92.
- ^ Needham 1986, 92.
- ^ Needham 1986, 92.
- ^ Needham 1986, 93.
- ^ Needham 1986, 93.
- ^ Needham 1986, 93-94.
- ^ Needham 1986, 94.
References
- Needham, Joseph Noel Joseph Terence Montgomery Needham, CH, FRS, FBA , also known as Li Yuese (simplified Chinese: 李约瑟; traditional Chinese: 李約瑟; pinyin: Lǐ Yuēsè: Wade-Giles: Li Yüeh-Sê), was a British academic and sinologist known for his research and writing on the history of Chinese science. He was elected a fellow of the Royal Society in 1941 (1956), Science and Civilisation in China, 2, History of Scientific Thought, pp. 697, ISBN 0 521 05800 7
- Needham, Joseph Noel Joseph Terence Montgomery Needham, CH, FRS, FBA , also known as Li Yuese (simplified Chinese: 李约瑟; traditional Chinese: 李約瑟; pinyin: Lǐ Yuēsè: Wade-Giles: Li Yüeh-Sê), was a British academic and sinologist known for his research and writing on the history of Chinese science. He was elected a fellow of the Royal Society in 1941 (1986), Science and Civilisation in China, 3, Mathematics and the Sciences of the Heavens and the Earth, Taipei: Caves Books Ltd.
- Ivanhoe, Philip J., and Brian W. Van Norden, Eds. Readings in Classical Chinese Philosophy. Indianapolis: Hackett, 2001.
- Ivanhoe, Philip (2001). Readings in Classical Chinese Philosophy. New Haven, CT: Seven Bridges Press, ISBN 9781889119090.
- Clarke, J (2000). Tao of the West: Western Transformation of Taoist Thought. New York: Routledge, ISBN 9780415206204.
External links
- Mohism, Stanford Encyclopedia of Philosophy entry
- Mohist Canons, Stanford Encyclopedia of Philosophy entry
- The Ethical and Political Works of Motse (Mozi)
- Full text of the Mozi
- Explication on the Mozi
Categories: Chinese philosophy Categories: Chinese culture | Chinese thought | Eastern philosophy | Chinese thought Categories: Chinese culture | Eastern philosophy | Religion in China | Chinese society | Social theories
<<Table of Contents Mohism or Moism was a Chinese philosophy developed by the followers of Mozi (also referred to as Mo Tzu (Master Mo), Latinized as Micius), 470 BCE–c.391 BCE. It evolved at about the same time as Confucianism, Taoism and Legalism and was one of the four main philosophic schools during the Spring and Autumn Period (from 770 BCE to 480 BCE) and the | Show All>>
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