On Reading Mozi
Han Yu
(translation by B.W. Van Norden; January 13, 2006)
[
Translator's Introduction: Mozi was a Chinese philosopher who lived soon after
the death of Kongzi. In ancient times, he was regarded as an opponent of
Confucianism, and among later Confucians his doctrine of universal love was
seen as anticipating the Buddhist teaching on this topic. Confucians rejected
Buddhist universal love on the grounds that to love universally was to ignore our
stronger love and obligations for our parents, friends and other loved ones.
Consequently, it is surprising to find Han Yu arguing here that Mohism, the
philosophy of Mozi, is fundamentally consistent with Confucianism
.]
Confucians criticize Mohists for "Obeying One's Superior," "Universal Love,"
"Honoring the Worthy" and "Understanding Ghosts."i
Yet Kongzi was "in awe of great people."ii When he resided in a state he
did not condemn its Chief Counselors. The
Spring and Autumn Annals
criticized
ministers who usurped power. Is this not "Agreeing with One's Superior"?
Kongzi "cared broadly" and "was close to the benevolent." He regarded
"benefiting broadly" and "saving the masses" as being a sage. Is this not
"Impartial Caring"?
Kongzi "treated worthies as worthy." He praised his disciples according to
four qualities, and "lamented an age too decadent for words." Is this not
"Honoring the Worthy"?
Kongzi "performed sacrifices as if present," criticizing performing sacrifices
as if one were not there, saying, "If I perform sacrifices, then I shall receive
good fortune." Is this not "Understanding Ghosts"?
Confucians and Mohists are the same in approving of Yao and Shun, and
are the same in disapproving of Jie and Tyrant Zhou. They are the same in
cultivating oneself and rectifying one's heart in order to bring order to the world
and the state.
How is it, then, that they are not pleased with one another? I believe that
the dispute basically began when later students each advanced the theories of
their teacher, and condemned the Way of the other teacher.
