Mohism or Moism (Chinese: 墨家; pinyin: Mòjiā; literally: 'School of Mo') was an ancient Chinese philosophy of logic, rational thought and science developed by the academic scholars who studied under the ancient Chinese philosopher Mozi (c. 470 BC – c. 391 BC) 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 the Spring and Autumn and Warring States periods). 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.

Birth Places of Chinese Philosophers
Birth places of notable Chinese philosophers from Hundred Schools of Thought in Zhou Dynasty. Philosophers of Mohism are marked by triangles in blue.


Mohism is best known for the concepts of "impartial care" (Chinese: 兼愛; pinyin: jiān ài; literally: 'inclusive love/care'). This is often translated and popularized as "Universal Love", which is misleading as Mozi believed that the essential problem of human ethics was an excess of partiality in compassion, not a deficit in compassion as such. His aim was to re-evaluate behaviour, not emotions or attitudes.[1]

The Mohists formed a highly structured political organization that tried to realize the ideas they preached, the writings of Mozi. Like Confucians, they hired out their services not only for gain, but also in order to realize their own ethical ideals. 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. Mohists developed the sciences of fortification 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-errant of the period.

Caring and impartiality

Mohism promotes a philosophy of impartial caring; that is, a person should care equally for all other individuals, regardless of their actual relationship to him or her.[2] The expression of this indiscriminate 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. Tradition varies 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 behaviours that maximize the general utility of all the people in that society.

The concept of Ai (愛) 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 (愛) 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.

State consequentialism

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".[4] During Mozi's era, war and famines were common, and population growth was seen as a moral necessity for a harmonious society. The "material wealth" of Mohist consequentialism refers to basic needs like shelter and clothing.[5] 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".[4] In contrast to Bentham's views, state consequentialism is not utilitarian because it is not hedonistic. The importance of outcomes that are good for the state outweigh the importance of individual pleasure and pain.


Mozi posited that, when society functions as an organized organism, the wastes and inefficiencies found in the natural state (without organization) are reduced. He believed that conflicts are born from the absence of moral uniformity found in human cultures in the natural state, i.e. the absence of the definition of what is right (是 shì) and what is wrong (非 fēi). According to Mozi, 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, conformity 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 between states. It is, however, permissible for a state to use force in legitimate defense.

Meritocratic government

Mozi believed that the norm of handing out important government responsibilities to one's relatives regardless of capabilities, as opposed to those who were best equipped to handle these responsibilities, restricted social mobility. Mozi taught that as long as a person was qualified for a task, he should keep his position, regardless of blood relations. If an officer were incapable, even if he were a close relative of the ruler, he ought to be demoted, even if it meant poverty.

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 frailties, 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 travel 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 philosophy. He compared the carpenter, who uses standard tools to do his work, with the ruler, who might not have any standards by which to rule at all. The carpenter is always better off when depending on his standard tools, rather than on his emotions. Ironically, as his decisions affect the fate of an entire nation, it is even more important that a ruler maintains a set of standards, and yet he has none. These standards cannot originate from man, since no man is perfect; the only standards that a ruler uses have 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 avoid sectarianism. However, in a situation of corruption and tyranny, this teaching might be misused as 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 lavished on the palace.
  2. When pressured by foreigners, neighbouring countries are not willing to help.
  3. The people are engaged in unconstructive work while useless fools 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.

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.

Supernatural forces

Rulers of the period often ritually assigned 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 ceremonies and other wasteful rituals, and called for austerity in life and in governance, but did not deem spiritual sacrifices wasteful. 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. Mohists believed in heaven as a divine force (天 Tian), the celestial bureaucracy and spirits which knew about the immoral acts of man and punished them, encouraging moral righteousness, and were wary of some of the more atheistic thinkers of the time, such as Han Fei. 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.

Against fatalism

Mozi disagrees with the fatalistic mindset of people, accusing the mindset of bringing about poverty and suffering. To argue against this attitude, Mozi used three criteria (San Biao) to assess the correctness of views. These were:[2]

  1. Assessing them based on history
  2. Assessing them based on the experiences of common, average people
  3. Assessing their usefulness by applying them in law or politics[2]

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

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 as nearly useless. Unlike Confucius, he holds a distinctive repulsion to any development in ritual music and the fine arts. Mozi takes some whole chapters named "Against Music" (非樂) 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 anarchy. 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, the Zhou king and the aristocrats 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 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 have seen this group as developing a precursor philosophy of science that was never fully developed, but others believe that recognizing the Logicians as proto-scientists reveals too much of a modern bias.


The Mohist canon (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 the extreme end of a line is a point.[6] Much like Euclid's first and third definitions and Plato'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."[7] Similar to the atomists of Democritus, 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,[7] while providing definitions for the comparison of lengths and for parallels,[8] along with principles of space and bounded space.[8] It also described the fact that planes without the quality of thickness cannot be piled up since they cannot mutually touch.[9] The book provided definitions for circumference, diameter, and radius, along with the definition of volume.[10]

Siege engineers

One consequence of Mohist understanding of mathematics and the physical sciences, combined with their anti-militarist philosophy and skills as artisans, was that they became the pre-eminent siege-defense engineers during the period prior to the Qin unification of China. They believed in aiding the defensive warfare of smaller Chinese states against the hostile offensive warfare of larger domineering states.

Mozi and his disciples worked concertedly and systematically to invent and synthesise measures of benefit to defence, including defensive arms and strategy, and their corresponding logistics and military mobilisation. Many were actually applied, and remained an aspect of military affairs throughout history. The Mozi is hence highly respected by modern scholars, and ranks as a classic on military matters on a par with Sunzi's Art of War, the former of defensive strategy, the latter of offensive strategy.[1]

The Mohist beliefs were popular for a time in China, and Mohist followers were employed for their ability as negotiators and as defense engineers. This component of Mohism is dramatized in the story of Gongshu,[11] recorded in the Mohist canon. Mozi travels 10 days and nights when he hears that Gongshu Pan has built machines for the king of Chu to use in an invasion of the smaller state of Song. Upon arriving in Chu, Mozi makes a wall out of his belt and sticks to represent machines, and shows Gongshu Pan that he can defend Song against any offensive strategy Chu might use. Mozi then announces that three hundred of his disciples are already on the walls of Song, ready to defend against Chu. The king cancels the invasion.


With the unification of China under the Qin, China was no longer divided into various states constantly fighting each other: where previously the Mohists proved to be an asset when defending a city against an external threat, without wars, and in particular siege wars, there was no more need for their skills. The Stanford Encyclopedia of Philosophy suggests, in addition to the decline of siege warfare, "... the major factor is probably that as a social and philosophical movement, Mohism gradually collapsed into irrelevance. By the middle of the former Han dynasty, the more appealing aspects of Mohist thought were all shared with rival schools.

Their core ethical doctrines had largely been absorbed into Confucianism, though in a modified and unsystematic form. Key features of their political philosophy were probably shared with most other political thinkers, and their trademark opposition to warfare had been rendered effectively redundant by unification. The philosophy of language, epistemology, metaphysics, and science of the later Mohist Canons were recorded in difficult, dense texts that would have been nearly unintelligible to most readers (and that in any case quickly became corrupt). What remained as distinctively Mohist was a package of harsh, unappealing economic and cultural views, such as their obsession with parsimony and their rejection of music and ritual. Compared with the classical learning and rituals of the Confucians, the speculative metaphysics of Yin-Yang thinkers, and the romantic nature mysticism and literary sophistication of the Daoists, Mohism offered little to attract adherents, especially politically powerful ones."[12]

Modern perspectives

Jin Guantao, a professor of the Institute of Chinese Studies at the Chinese University of Hong Kong, Fan Hongye, a research fellow with the Chinese Academy of Sciences' Institute of Science Policy and Managerial Science, and Liu Qingfeng, a professor of the Institute of Chinese Culture at the Chinese University of Hong Kong, have argued that without the influence of proto-scientific precepts in the ancient philosophy of Mohism, Chinese science lacked a definitive structure:[13]

From the middle and late Eastern Han to the early Wei and Jin dynasties, the net growth of ancient Chinese science and technology experienced a peak (second only to that of the Northern Song dynasty)... Han studies of the Confucian classics, which for a long time had hindered the socialization of science, were declining. If Mohism, rich in scientific thought, had rapidly grown and strengthened, the situation might have been very favorable to the development of a scientific structure. However, this did not happen because the seeds of the primitive structure of science were never formed. During the late Eastern Han, disastrous upheavals again occurred in the process of social transformation, leading to the greatest social disorder in Chinese history. One can imagine the effect of this calamity on science.[13]

See also



  1. ^ The Shorter Routledge Encyclopedia of Philosophy. Edited by Edward Craig. Routledge Publishing. 2005.
  2. ^ a b c One hundred Philosophers. A guide to the world's greatest thinkers Peter J. King, Polish edition: Elipsa 2006
  3. ^ Mo, Di; Xun, Kuang; Han, Fei (1967). Watson, Burton (ed.). Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu. Columbia University Press. p. 110. ISBN 978-0-231-02515-7.
  4. ^ a b Loewe, Michael; Shaughnessy, Edward L. (2011). The Cambridge History of Ancient China. Cambridge University Press. p. 761. ISBN 978-0-52-147030-8.
  5. ^ Van Norden, Bryan W. (2011). Introduction to Classical Chinese Philosophy. Hackett Publishing. p. 52. ISBN 978-1-60-384468-0.
  6. ^ Needham 1986, 91.
  7. ^ a b c Needham 1986, 92.
  8. ^ a b Needham 1986, 93.
  9. ^ Needham 1986, 93-94.
  10. ^ Needham 1986, 94.
  11. ^ "公輸 - Gong Shu". Chinese Text Project.
  12. ^ "Mohism". Retrieved 7 April 2015.
  13. ^ a b Jin, Fan, & Liu (1996), 178–179.


  • Clarke, J (2000). Tao of the West: Western Transformation of Taoist Thought. New York: Routledge, ISBN 978-0-415-20620-4.
  • Jin Guantao, Fan Hongye, and Liu Qingfeng, Chinese Studies in the History and Philosophy of Science and Technology. Dordrecht: Kluwer Academic, 1996.
  • 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 978-1-889119-09-0.
  • Needham, Joseph (1956), Science and Civilisation in China, 2, History of Scientific Thought, p. 697, ISBN 978-0521058001
  • Needham, Joseph (1986), Science and Civilisation in China, 3, Mathematics and the Sciences of the Heavens and the Earth, Taipei, Taiwan: Caves Books Ltd.

Further reading

  • The Mozi: A Complete Translation. Ian Johnston (Translator), The Chinese University Press, Hong Kong, 2010. 944 pages.
  • Wing-tsit Chan, ed. A Source Book in Chinese Philosophy. Princeton University Press, Princeton 1969, ISBN 0-691-01964-9.
  • Wejen Chang: Traditional Chinese Jurisprudence : Legal Thought of Pre-Qin Thinkers. Cambridge 1990.
  • Frasier, Chris: The Philosophy of the Mozi: The First Consequentialists. Columbia University Press, September 13, 2016 ISBN 0231149271
  • Geaney, Jane. "A Critique of A. C. Graham's Reconstruction of the 'Neo-Mohist Canons,'" Journal of the American Oriental Society, 119, no. 1 (1999), pp. 1–11. doi:10.2307/605537. JSTOR 605537.
  • Graham, Angus C., Disputers of the TAO: Philosophical Argument in Ancient China (Open Court 1993). ISBN 0-8126-9087-7
  • ——. Later Mohist Logic, Ethics and Science by A. C. Graham, (1978, reprinted 2004) The Chinese University Press, Hong Kong. 700 pages.
  • Hansen, Chad. "Mozi: Language Utilitarianism: The Structure of Ethics in Classical China," The Journal of Chinese Philosophy 16 (1989) pp. 355–380.
  • ——. A Daoist Theory of Chinese Thought. (New York: Oxford University Press, 1992)
  • Hsiao, Kung-chuan Hsiao. A History of Chinese Political Thought. In: Volume One: From the Beginnings to the Sixth Century A.D.. Princeton University Press, Princeton 1979 (übersetzt von F. W. Mote).
  • Mei, Y. P. or Yi-pao Mei (I-pao Mei) Mo-tse, the Neglected Rival of Confucius. London: Arthur Probsthain, 1934, reprinted 1973. A general study of the man and his age, his works, and his teachings, with an extensive bibliography.
  • Moritz, Ralf. Die Philosophie im alten China. Deutscher Verlag der Wissenschaften, Berlin 1990, ISBN 3-326-00466-4.
  • Opitz, Peter J. Der Weg des Himmels: Zum Geist und zur Gestalt des politischen Denkens im klassischen China. Fink, München 1999, ISBN 3-7705-3380-1.
  • Vitalii Aronovich Rubin: Individual and State in Ancient China: Essays on Four Chinese Philosophers. Columbia University Press, New York 1976, ISBN 0-231-04064-4.
  • Helwig Schmidt-Glintzer, Helwig, ed.: Mo Ti: Von der Liebe des Himmels zu den Menschen. Diederichs, München 1992, ISBN 3-424-01029-4.
  • ——. Mo Ti: Solidarität und allgemeine Menschenliebe. Diederichs, Düsseldorf/Köln 1975, ISBN 3-424-00509-6.
  • ——. Mo Ti: Gegen den Krieg. Diederichs, Düsseldorf/Köln 1975, ISBN 3-424-00509-6.
  • Bertolt Brecht. Me-ti. Buch der Wendungen. Suhrkamp, Frankfurt 1971.
  • Sun Yirang (孙诒让), ed. Mozi xiangu 墨子闲诂 (Notes to zu Mozi). Zhonghua shuju, Beijing 2001.
  • Yates, Robin D. S. "The Mohists on Warfare: Technology, Technique, and Justification," Journal of the American Academy of Religion, 47, mo. 3 (1980, Thematic Issue S), pp. 549–603.

External links

Chinese philosophy

Chinese philosophy originates in the Spring and Autumn period and Warring States period, during a period known as the "Hundred Schools of Thought", which was characterized by significant intellectual and cultural developments. Although much of Chinese philosophy begins in the Warring States period, elements of Chinese philosophy have existed for several thousand years; some can be found in the Yi Jing (the Book of Changes), an ancient compendium of divination, which dates back to at least 672 BCE. It was during the Warring States era that what Sima Tan termed the major philosophical schools of China: Confucianism, Legalism, and Taoism, arose, along with philosophies that later fell into obscurity, like Agriculturalism, Mohism, Chinese Naturalism, and the Logicians.

Eastern philosophy

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 (including Buddhist philosophy) which are dominant in South Asia, Southeast Asia, Tibet and Mongolia.

Fa (concept)

Fa (Chinese: 法;Mandarin pronunciation: [fà]) is a concept in Chinese philosophy that covers ethics, logic, and law. It can be translated as "law" in some contexts, but more often as "model" or "standard." First gaining importance in the Mohist school of thought, the concept was principally elaborated in Legalism. In Han Fei's philosophy, the king is the sole source of fa (law), taught to the common people so that there would be a harmonious society free of chance occurrences, disorder, and "appeal to privilege". High officials were not to be held above fa (law or protocol), nor were they to be allowed to independently create their own fa, uniting both executive fiat and rule of law.Xunzi, a philosopher that would end up being foundational in Han dynasty Confucianism, also took up fa, suggesting that it could only be properly assessed by the Confucian sage (ruler), and that the most important fa were the very rituals that Mozi had ridiculed for their ostentatious waste and lack of benefit for the people at large.

Gongsun Long

Gongsun Long (simplified Chinese: 公孙龙; traditional Chinese: 公孫龍; pinyin: Gōngsūn Lóng; Wade–Giles: Kung1-sun1 Lung2, c. 325–250 BC) was a member of the School of Names (Logicians) of ancient Chinese philosophy. He also ran a school and enjoyed the support of rulers, and advocated peaceful means of resolving disputes in contrast to the wars which were common in the Warring States period. However, little is known about the particulars of his life, and furthermore many of his writings have been lost. All of his essays — fourteen originally but only six extant — are included in the anthology the Gongsun Longzi (Chinese: 公孫龍子; pinyin: Gōngsūn lóng zi; Wade–Giles: Kung-sun Lung-tzu).

In Book 17 of the Zhuangzi anthology, Gongsun thus speaks of himself:

When young, I studied the way of the former kings. When I grew up, I understood the practice of kindness and duty. I united the same and different, separated hard from white, made so the not-so and admissible the inadmissible. I confounded the wits of the hundred schools and exhausted the eloquence of countless speakers. I took myself to have reached the ultimate.

He is best known for a series of paradoxes in the tradition of Hui Shi, including "White horses are not horses," "When no thing is not the pointed-out, to point out is not to point out," and "There is no 1 in 2." These paradoxes seem to suggest a similarity to the discovery in Greek philosophy that pure logic may lead to apparently absurd conclusions.


Hedonism is a school of thought that argues that the pursuit of pleasure and intrinsic goods are the primary or most important goals of human life. A hedonist strives to maximize net pleasure (pleasure minus pain). However upon finally gaining said pleasure, happiness may remain stationary.

Ethical hedonism is the idea that all people have the right to do everything in their power to achieve the greatest amount of pleasure possible to them. It is also the idea that every person's pleasure should far surpass their amount of pain. Ethical hedonism is said to have been started by Aristippus of Cyrene, a student of Socrates. He held the idea that pleasure is the highest good.

Huangdi Sijing

The Huangdi Sijing (simplified Chinese: 黄帝四经; traditional Chinese: 黃帝四經; pinyin: Huángdì sìjīng; lit. "The Yellow Emperor's Four Classics") are long-lost Chinese manuscripts that were discovered among the Mawangdui Silk Texts in 1973. Also known as the Huang-Lao boshu (simplified Chinese: 黄老帛书; traditional Chinese: 黃老帛書; pinyin: Huáng-Lǎo bóshū; lit. "Huang-Lao Silk Texts"), they are thought by modern scholars to reflect a lost branch of early syncretist Daoism, referred to as the "Huang–Lao school of thought" named after the legendary Huangdi (黃帝 the "Yellow Emperor") and Laozi (老子 "Master Lao"). One finds in it "technical jargon" derived of Taoism, Legalism, Confucianism and Mohism.


Huang–Lao or Huanglao (simplified Chinese: 黄老; traditional Chinese: 黃老; pinyin: Huáng-Lǎo; Wade–Giles: Huang-Lao; literally: 'Yellow [Emperor] Old [Master]') was the most influential Chinese school of thought in the early 2nd-century BCE Han dynasty, having its origins in a broader political-philosophical drive looking for solutions to strengthen the feudal order as depicted in Zhou propaganda. Not systematically explained by historiographer Sima Qian, it is generally interpreted as a school of syncretism, developing into a major religion - the beginnings of the religious Taoism.

Emphasizing the search for immortality, Feng Youlan and Herrlee Creel considered said religious Taoism to be different from if not contradictory to the more philosophical Zhuangzi strain of Taoism. Probably originating together around 300 BCE, the more politically dominant Huang–Lao denoted both for much of the Han. Highly favoured by superstitious rulers, it dominated the intellectual life of the Qin and early Han together with "Chinese Legalism", and the term Taoism (dao-jia) was probably coined with Huang–Lao and Zhuangzi content in mind.

Hui Shi

Hui Shi (Chinese: 惠施; pinyin: Huì Shī; Wade–Giles: Hui4 Shih1; 370–310 BCE), or Huizi (Chinese: 惠子; pinyin: Huìzǐ; Wade–Giles: Hui4 Tzu3; "Master Hui"), was a Chinese philosopher during the Warring States period. He was a representative of the School of Names (Sophists or Dialecticians), and is famous for ten paradoxes about the relativity of time and space, for instance, "I set off for Yue (southeastern China) today and came there yesterday."

Hundred Schools of Thought

The Hundred Schools of Thought (Chinese: 諸子百家; pinyin: zhūzǐ bǎijiā) were philosophies and schools that flourished from the 6th century to 221 B.C. during the Spring and Autumn period and the Warring States period of ancient China.An era of great cultural and intellectual expansion in China, it was fraught with chaos and bloody battles, but it was also known as the Golden Age of Chinese philosophy because a broad range of thoughts and ideas were developed and discussed freely. This phenomenon has been called the Contention of a Hundred Schools of Thought (百家爭鳴/百家争鸣; bǎijiā zhēngmíng; pai-chia cheng-ming; "hundred schools contend"). The thoughts and ideas discussed and refined during this period have profoundly influenced lifestyles and social consciousness up to the present day in East Asian countries and the East Asian diaspora around the world. The intellectual society of this era was characterized by itinerant scholars, who were often employed by various state rulers as advisers on the methods of government, war, and diplomacy.

This period ended with the rise of the imperial Qin dynasty and the subsequent purge of dissent.

List of Chinese philosophers

This article is a list of Chinese philosophers.


Mozi (; Chinese: 墨子; pinyin: Mòzǐ; Wade–Giles: Mo Tzu ; Latinized as Micius ; c. 470 – c. 391 BC), original name Mo Di (Chinese: 墨翟), was a Chinese philosopher during the Hundred Schools of Thought period (early portion of the Warring States period of c.475–221 BC). A book named after him, the Mozi, contains material ascribed to him and his followers.

Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized self-restraint, self-reflection and authenticity rather than obedience to ritual. 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.Mozi is known by children throughout Chinese culture by way of 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). For the modern juvenile audience of Chinese speakers, the image of his school and its founder were popularized by the animated TV series The Legend of Qin.

The concept of Ai (愛) 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 (愛) 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.

Mozi (book)

The Mozi (Chinese: 墨子), also called the Mojing (Chinese: 墨經) 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.

The chapters of the Mozi can be divided into several categories: a core group of 31 chapters, which contain the basic philosophic ideas of the Mohist school; several chapters on logic, which are among the most important early Chinese texts on logic and are traditionally known as the "Dialectical Chapters"; five sections containing stories and information about Mozi and his followers; and eleven chapters on technology and defensive warfare, on which the Mohists were expert and which are valuable sources of information on ancient Chinese military technology. There are also two other minor sections: an initial group of seven chapters that are clearly of a much later date, and two anti-Confucian chapters, only one of which has survived.

The Mohist philosophical school died out in the 3rd century BC, and copies of the Mozi were not well preserved. The modern text has been described as "notoriously corrupt" – of its 71 original chapters, 18 have been lost and several others are badly fragmented.

Rectification of names

Rectification of Names (Chinese: 正 名; pinyin: Zhèngmíng; Wade–Giles: Cheng-ming). 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.

School of Names

The Logicians or School of Names (Chinese: 名家; pinyin: Míngjiā) was a school of Chinese philosophy that grew out of Mohism during the Warring States period in 479–221 BCE. It is also sometimes called the School of Forms and Names (Chinese: 形名家; pinyin: Xíngmíngjiā; Wade–Giles: Hsing2-ming2-chia1). Deng Xi has been named its founder.

School of Naturalists

The School of Naturalists or the School of Yin-yang (陰陽家/阴阳家; Yīnyángjiā; Yin-yang-chia; "School of Yin-Yang") was a Warring States era philosophy that synthesized the concepts of yin-yang and the Five Elements.

Shizi (book)

The Shizi is an eclectic Chinese classic written by Shi Jiao 尸佼 (c. 390-330 BCE), and the earliest text from Chinese philosophical school of Zajia 雜家 "Syncretism", which combined ideas from the Hundred Schools of Thought, including Confucianism, Daoism, Mohism, and Legalism. The Shizi text was written c. 330 BCE in twenty sections, and was well-known from the Han dynasty (206 BCE-220 CE) until the Song dynasty (960-1279) when all copies were lost. Scholars during the Ming (1368-1644) and Qing (1644-1911) dynasties reconstructed the Shizi from quotes in numerous sources, yet only about 15 percent of the original text was recovered and now extant. Western sinology has largely ignored the Shizi and it was one of the last Chinese classics to be translated into English (Fischer 2012).

State consequentialism

Mohist consequentialism, also known as state 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.

Although the scholars cited above have suggested that Mohist consequentialism is a type of state consequentialism, a recent study of Mohism argues that this interpretation is mistaken, since the Mohists hold that right and wrong are determined by what benefits all the people of the world, not by what benefits the state. The Mohists' concern is to benefit all people, considered as an aggregate or a community, not to benefit a particular political entity, such as the state.

Syncretism (Chinese philosophy)

Syncretism or the Mixed School in Chinese philosophy is an eclectic school of thought that combined elements of Confucianism, Taoism, Mohism, and Legalism. The Syncretist texts include the Huainanzi, Lüshi Chunqiu, and the Shizi. The (c. 330 BCE) Shizi is the earliest of the Syncretist texts.


Yangism (Chinese: 楊朱學派; pinyin: Yángzhūxuépài) was a philosophical school founded by Yang Zhu, existent during the Warring States period (475 BCE – 221 BCE), that believed that human actions are and should be based on self-interest. The school has been described by sinologists as an early form of psychological and ethical egoism. The main focus of the Yangists was on the concept of xing, or human nature, a term later incorporated by Mencius into Confucianism. No documents directly authored by the Yangists have been discovered yet, and all that is known of the school comes from the comments of rival philosophers, specifically in the Chinese texts Huainanzi, Lüshi Chunqiu, Mengzi, and possibly the Liezi and Zhuangzi. The philosopher Mencius claimed that Yangism once rivaled Confucianism and Mohism, although the veracity of this claim remains controversial among sinologists. Because Yangism had largely faded into obscurity by the time that Sima Qian compiled his Shiji, the school was not included as one of the Hundred Schools of Thought.

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