#20 / 4ASN2

How deep is Mo Zis love?

A Hermeneutical Paper
In Partial Fulfilment for the Requirements
For Chinese Philosophy

Presented to: Dr. Alfredo P. Co

Presented by: Manalo, Andrea Cecilia S.
4ASN2

Mo Zi lived from 470 to 391 B.C. He was a minister of the

Song state, has mastered the art of defense and fortification, and
practiced economy.1 Literally, Mo means black, lampblack, or a
dark mark of a tattoo or brand. Little is known about his life,
however, a contemporary Mohist scholar Mei Yi Pao said that Mo
Zi was a contemporary of Socrates and that he was born 9 years
after the death of Kong Zi of whom he criticized openly and
has died 19 years before Meng ZIs birthday. He also discovered
that Mo Zis given name is Di, and have been born in the state of
Lu (like Kong Zi).2
His existence as a philosopher might be neglected or has been
ignored by many, but he would still be Kong Zis biggest, most
dangerous rival. It was not Lao Zi, but it was he, Mo Zi, who was
Kong Zis true rival. This was because Mo Zis a militant
philosopher, a front-liner in concretizing his philosophical ideas.
His ideas were of military rigidness, and has a tendency to
simplify things instead of complicating things (that is, in itself,
already complicated) for the quest of intellectual order. Aside from
being a militant philosopher, he was also a skilful logician and a
seasoned and experienced dialectician. Thus, the Mohist
philosophy was a combination of religious spirituality, utilitarian
rationalism, and quasi-pragmatism.
In Mo Zis time, the philosophical idea of Kong Zi about Li
had been rampant and has been ingrained and had been gaining
influence over the peoples lives (Li is the proper ritual of a
civilized life includes customs, traditions, laws 3). However,
economic, political, and spiritual chaos has also been taking place
1 Cf. Szu Ma Chien, 1974. Records of the Historian, trans. Yang Hsien-Yi and
Gladys Yang. (Hong Kong: The Commercial Press Ltd.).
2 Cf. Mei Yi Pao, 1973. Motse: The Neglected Rival of Confucius (Westport
Connecticut: Hyperion Press Inc.) p.48.
3 Co, Alfredo P. (2009). Across the Philosophical Silk Road - The Blooming of a
Hundred Flowers: Philosophy of Ancient China. Vol. 1. (Manila: UST Publishing House),
p. 117.

during that time that is why the philosophers during that period
concerned themselves in finding a way in reducing the confusions
caused by the said chaos and in finding a way to restore order
within the society Mo Zi was one of them.
How deep is Mo Zis love?
I think, we can measure Mo Zis love (for life, for humanity)
based on his criticisms of Kong Zis philosophy (because after all,
hes the greatest critic of Kong Zi) and of course, in his own
philosophy.
His criticism of Kong Zi is about the Li concept. For Mo Zi, it
is a code that is too troublesome and annoying to fulfilment or to
take part with. Aside from its troublesome and annoying nature,
he said that it consumes too much of what the state treasury
should be spending on instead (i.e. poverty reduction, food,
education, infrastructures). Practicing Li was too impractical, too
extravagant for people to afford for themselves and honestly, I
kind of agree with this argument, I think that its too expensive
and that only the elites can afford such kind of luxury. Not only
that its expensive and impractical, it does not also contribute to
the states and its peoples welfare, which should be the priority,
the main agenda of the time/period. Mo Zi and his followers prizes
more the idea of Yi (the duty or obligation imposed upon a person
according to Kong Zis idea4), wherein they practice self-sacrifice
for the greater good, help one another in times of adversity. This
made Mo Zis philosophy and his followers a grave threat to the
Confucian disciples, and the strongest rival of Kong Zis for 2
centuries.
This criticism of Mo Zi about Kong Zis Li proved his
philosophy of having to do things personally to be true, that
nothing will happen if nobody will get his hands dirty and would
just speak of what they want to see or do its like what Mahatma
4 Co, Alfredo P. (2009). Across the Philosophical Silk Road - The Blooming of a
Hundred Flowers: Philosophy of Ancient China. Vol. 1. (Manila: UST Publishing House),
p. 114.

Gandhi said: Be the change you want to see. Rituals wouldnt

suffice for a cause, what would suffice a cause would be to
actually do things that would benefit the cause get out of your
world, do something that will actually change things, not just do
something inside your world and let that thing be a thing forever
because it would only be you wholl benefit from that kind of
thinking or philosophy. Doing something outside of your own
worlds comfort will help eliminate the chaos the real world youre
living in is experiencing daily do it for the greater good, never
mind the personal wealth or fame or power you can (or cannot)
have from doing such things that will change the face of the
entire humanity and history.
Be a man of action, even if no one appreciates or credits you
for whatever youve done for the greater good. In Mei Yi Paos
observation, Mo Zi would rather contribute and play his part
where there was an immediate opportunity and allowed finality to
take care of itself than to concern himself with the absolute end
after all, he lived a life of extreme simplicity and has as much as
possible remained indifferent to criticisms or praises.
Aside from the Yi concept, Mo Zi also contributed the
concept of Will of Heaven (in which he borrowed from Meng Zi
along with the Yi concept), Pragmatism and Utilitarianism,
Criteriology (the test of truth), Frugality, and the famous Universal
Love in philosophy. These ideas of Mo Zi were widely spoken up to
this time, ideas that were contradicting to what has been taught
by Kong Zi, and still, many still doesnt know who was responsible
for such ideas. Coming from Mei Yi Pao once again, romantically,
Mo Zis the neglected rival of Kong Zi.
A school of thought was also named after him (Mo Jia / Moist
School), a very great honor for Mo Zi, for there is no other school
of thought that was named after its founder in the Period of
Hundred Schools. He also has left behind a book named after him
(Book of Mo Zi), which is composed of 71 chapters (with 18 of
which are now lost). His writings follows an original style, wherein

an essay revolves around a very specific topic and that it stresses

on the methodology in the pursuit of truth.
Mo Zis Methodology
For him, method is very fundamental to human thinking for it
allows man to discover problems and likewise find solutions for it.
It becomes a standard or unit of measurement upon which an
idea may be tested for its validity or invalidity. Thus, Mo Zi
proposed these 3 methods:
the Historical Argument,
the Testimonial Argument,
and the Pragmatic Argument.
The Historical Argument allows man to see the right from
wrong committed by the people of the past, teaching them how to
behave and react to the present situation theyre in right now. It
helps in proving Mo Zis teachings can be practicable for it has
been taught or done in the past and thus, can happen again in
the present or in the future. The Testimonial Argument is the
collective testimony of the multitude. 5 The common
experiences of the people makes their testimony true for it
requires no more ontological nor sophisticated proof for the
existence of a thing or of a happening just like in the case or
question of Gods or the souls existence. Lastly, the Pragmatic
Argument relies on the premised that if a theory is true, then it
must be applicable6 which is also use for the test of truth. We
must also take note of the fact that Mo Zis teachings relies
heavily in pragmatic argumentation and that utilitarianism
becomes the essence of good.
5 Co, Alfredo P. (2009). Across the Philosophical Silk Road - The Blooming of a
Hundred Flowers: Philosophy of Ancient China. Vol. 1. (Manila: UST Publishing House),
p. 175.

6 Co, Alfredo P. (2009). Across the Philosophical Silk Road - The Blooming of
a Hundred Flowers: Philosophy of Ancient China. Vol. 1. (Manila: UST
Publishing House), p. 176.

Mo Zi also criticized the fatalistic view of Kong Zis for it led

men to just accept whatever that has befallen on them like, if
ones been born to live a low-life, hell not aim to go higher or
whatnot, because he knows that he was meant to live a low-life. I
pretty much agree with this criticism, and also with his criticism of
Kong Zis followers skepticism. Too much scepticism leads to too
much vague answers. For Mo Zi, it all depends on the testimony
of the mass if some people believe that ghosts and spirits exists
and some do not, then so be it. People arent entitled to impose
their own belief to other people for the benefit that their belief is
truer than what the other has to offer.
Mo Zis Political Thought
Mo Zi believed in the Mandate of Heaven, for he is a firm
believer of the Supreme Spirit. With the Mandate of Heaven, the
chaos in the state was being governed or was being mitigated or
unified by the virtuous and wise people organized or appointed by
it (the Mandate of Heaven) wherein theyll be agreeing in the
same, exact thing something like, the decision of one is the
decision of all, a behavior of unified purpose. This kind of unity is
being proposed by Mo Zi to save people from further conflicts (or
of the escalation of such chaos) through the Mandate of Heaven.
The government was meant to concern itself with the welfare of
its people and what the people wants is what the Heaven wants
for everyone.
Again, how deep is Mo Zis love?
Mo Zis teachings basically revolves around the concepts of
wisdom and love.7 This has resulted from the greed of his time,
and of his annoyance to the measured or unequalled love
proposed by Kong Zis teachings. Partiality is a major factor in the
degradation of the state and its peoples welfare biasness
makes it hard for development to occur. Thus, Mo Zi proposed the
Universal Love or Chien Ai.
7 Book of Mo Zi. Book II. Chapter IX. Evaluation of the Virtuous II.

This new kind of love, makes Mo Zis love for humanity deep. So
what then is this new love all about?
Universal love disregards the state of birth or living a person
has it loves with no boundaries, no restrictions! Talk about not
being bias right there. As popularly and widenly believed (then
and now), Heaven loves all people equally, and as it was often
said that what the Heaven does or wants so should its people do
or want then naturally, people must love one another equally
also. With this kind of undiscriminating love, no chaos will ensue
or at least be prevented to happen it can in fact, help lessen the
chaos the humanity has started for themselves. Universal love
makes a harmonious world go around and around, for it
transcends the boundaries of a casted or fated births or lives.
Chien Ai and all the other concepts proposed by Mo Zi all
sought for mens happiness by means of materiality (food,
clothes, shelter, etc.). For him, personal or specific feelings
hinders one from being productive and alleviated from poverty.
These are all practical teachings, and I think, in this kind of world
right now, should be applied regardless if its too pragmatic or
something. Progress havent been felt even if it has been
promoted over and over again through mere words or
propagandas its time for something to happen, for someone to
finally make it happen, to take a step forward and actually do
things to actually make the so-called progress felt or noticed by
everyone.
Attaining happiness by means of practicality: if its not now,
when? Who will be practical enough to chase after what they truly
deserve (in this case: happiness and the truth): if its not you,
who?

Bibliography
Cf. Szu Ma Chien, 1974. Records of the Historian, trans.
Yang Hsien-Yi and Gladys Yang. (Hong Kong: The Commercial
Press Ltd.).
Cf. Mei Yi Pao, 1973. Motse: The Neglected Rival of
Confucius (Westport Connecticut: Hyperion Press Inc.) p.48.
Co, Alfredo P. (2009). Across the Philosophical Silk Road
- The Blooming of a Hundred Flowers: Philosophy of
Ancient China. Vol. 1. (Manila: UST Publishing House), p.
114, 117, 172-209.
Book of Mo Zi. Book II. Chapter IX. Evaluation of the
Virtuous II.