Mozi, original name Mo Di, was a Chinese philosopher who founded the school of Mohism during the Hundred Schools of Thought period. The ancient text Mozi contains material ascribed to him and his followers. Mozi taught that everyone is equal in the eyes of heaven.
Born a few years after Confucius’s death, Mozi was raised in a period when the feudal hierarchy instituted at the beginning of the Zhou dynasty (12th or 11th century BCE to 256 BCE) was swiftly disintegrating and China was divided into small, constantly warring feudal states. He thus confronted the problem that faced all thinkers in 5th-century-BCE China: how to bring political and social order out of chaos.
Agathon (centre) greeting guests in Plato's Symposium, oil on canvas by Anselm Feuerbach, 1869; in the Staatliche Kunsthalle, Karlsruhe, Germany.
Britannica Quiz
Philosophy 101
According to tradition, Mozi was originally a follower of the teachings of Confucius, until he became convinced that Confucianism laid too much emphasis on a burdensome code of rituals and too little on religious teaching, at which time Mozi decided to go his own way. Confucius, from all accounts, was aristocratic by temperament and orientation and dreamed of a return of the calm and peaceful days of pomp and splendour at the beginning of the Zhou dynasty. Mozi, on the other hand, was drawn to the common people and looked much farther back to a life of primitive simplicity and straightforwardness in human relations.
Mozi’s life, however, resembled that of Confucius in many important respects. He was widely read and well versed in the tradition of the Chinese Classics. Except for a brief period when he held public office, Mozi spent most of his life traveling from one feudal state to another in the hope of meeting a prince who would allow him to put his teachings into practice. In the absence of such a prince, he had to be content with maintaining a school and recommending his disciples for administrative positions. He commanded respect partly because he lived a very simple life and was a teacher who took his own teachings seriously. He not only condemned offensive war but also led his followers to distant states to prevent the outbreak of wars by reinforcing the defending state.
The Mozi, the principal work left by Mozi and his followers, contains the essence of his political, ethical, and religious teachings. The gist of it is found in the three sets of chapters of its second section, which give an overview of the 10 major tenets: “exaltation of the virtuous,” “identification with the superior,” “undifferentiated love,” “condemnation of offensive war,” “economy of expenditures,” “simplicity in funerals,” “will of heaven,” “on ghosts,” “denunciation of music as a wasteful activity,” and “antifatalism.” Since Mohism split into three schools after Mozi’s death, the three sets of chapters may well represent the three sets of texts preserved by the three schools. The other sections of the Mozi might be listed as follows: (1) summaries and abstracts of Mozi’s teachings, (2) discussions on logic and physical sciences, (3) records of Mozi’s doings and sayings, and (4) a manual of military defense.
Teachings
As a thinker, Mozi was distinctive in his insistence on methodology. He insisted that standards of judgment be established, and his criteria may be summarized as the threefold test and the fourfold standard. The threefold test reminded thinkers that the basis, verifiability, and applicability of any proposition must be analyzed; the fourfold standard reminded thinkers that one should always assess the benefits any proposition could bring to the country and the people. Benefits were defined as enrichment of the poor, increase of the population, removal of danger, and regulation of disorder. To Mozi the tests and standards were indispensable. Generalizing further, Mozi declared that, before anything could be said to be good, it was necessary first to demonstrate what it was good for.
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