Mozi

1. Mozi 墨子

2. The Life of Mozi (~470-391 BCE) Name: “Mo Di” 墨 翟 or “Mo Zhai” 墨 翟 翟 [di] / long-tail pheasant / but also (surname)… 翟 [zhai] / (surname)/

3. 墨 as adjective rather than surname Social background (墨 Mo) • ‘inked’ (carpenters and wheelwrights) • ‘dark’ (his use of the word Mo) • ‘branded’ (convicts/workers)

4. Mozi 墨子 墨 黑 black; dark; evil, sinister 墨 China ink; ink stick 土 earth; dust

5. This beautifully crafted Japanese Sumitsubo carpenter’s line is similar to the familiar chalk line, only it uses ink grains dissolved in water instead of chalk. The ink leaves a much finer line. You prepare the Sumitsubo by soaking cotton wadding in an ink solution and drawing the silk line through the soaked cotton. Then you tension the line and snap it, like a normal chalk line. toolmonger.com Dry Ink Black - Kezuri Zumi 墨 as “inked”

6. Mozi’s use of 墨: “dark” Ordinary people as the “thin and dark” jí瘠墨 mò A self-descriptive reference?

7. 墨 as “branded” • Carrie E. Reed, “Early Chinese Tattoo,” Sino-Platonic Papers (103), June 2000 • ‘Some of the terms encountered in these early texts are (with a literal translation given in parentheses) qing 黥 (to brand, tattoo), mo 墨 (to ink), ci qing 刺青 (to pierce [and make] blue-green), wen shen 文身 (to pattern the body), diao qing 雕青 (to carve and [make] blue-green), ju yan 沮顏 (to injure the countenence), wen mian 文面 (to pattern the face), li mian 剺面 (to cut the face) , hua mian 畫面 (to mark the face), lou shen 鏤身 (to engrave the body), lou ti 鏤體 (same), xiu mian 繡面 (to embroider [or ornament] the face), ke nie 刻涅 (to cut [and] blacken), nie zi 涅字 (to blacken characters) ci zi 刺字 (to pierce characters), and so on. These terms are sometimes used together, and there are numerous further variations. In general, if the tattooing of characters (字) appears in the term, it refers to punishment, but this is certainly not true in every case. Likewise, if a term literally meaning “to ornament” or “decorate” is used, it does not necessarily mean that the tattoo was done voluntarily or for decorative purposes.’

8. The Mo-ist cultCh. 51-71: the arts of fortification and defense(Mo-ist mercenaries: 5th to 3rd centuries BCE) 備城門 - Fortification of the City Gate 　　 備高臨 - Defense against Attack from an Elevation 　 　備梯 - Defense against Attack with Ladders 　　備水 - Preparation against Inundation 　　備突 - Preparation against a Sally 　　備穴 - Preparation against Tunneling 　　備蛾傅 - Defense against Ant-Rush 迎敵祠 - The Sacrifice against the Coming of the Enemy 　　旗幟 - Flags and Pennants 　　號令 - Commands and Orders 　　雜守 - Miscellaneous Measures in Defense

9. Ch. 1-7: later “appendices” Ch. 8-39: 11 basic teachings in three versions Exalting the Virtuous Identifying with One’s Superiors Impartial Caring 兼愛 (16) Against War Reducing General Expenditures Reducing Funeral Expenditures The Will of Heaven 天志 (26) Explaining Ghosts 明鬼 (31) Against Music Against Fatalism Against Confucianism Ch. 40-45: logic works of the Later Mo-ist School Ch. 46-50: biographical records Ch. 51-71: the arts of fortification and defense 7 33 5 5 21 The Book of Mozi(before 350 BCE)

10. What is the cause of all the world’s ills? • If you do something bad, and flee to a forest, valley, or hidden place, no one will see you, right? • True or False: Heaven desires what is right and dislikes what is not right, and people desire good fortune / substantial salary and dislike calamities / disasters • Which of the following do people and Heaven DESIRE and which do they DISLIKE? • wealth • disorder • death • life • A governs B. B governs C. C governs D. • A is _____ • B is _____ • C is _____ • D is _____ • Does “Heaven” pray to the “Son of Heaven” (king)? • What happens to people who “accord with Heaven’s will”? • What happens to people who “oppose Heaven’s will”? • Does history prove this? • How did people worship Heaven, ghosts, and spirits in Mozi’s time? What specific offerings did they make? • Does Mozi believe that ghosts and spirits “exist”? What is even more important to him than the issue of whether they exist or not? • Between “right” and “might” (force), which does Heaven prefer? • Is the following an example of “right” or “might”? • Great families plunder small families. • Strong rob weak. • Nobles are arrogant towards commoners. • Clever people deceive foolish people. • Do such actions “benefit” Heaven, ghosts and spirits, and human beings? • “I hold to the will of Heaven as a wheelwright holds to his compass and a carpenter his square. Wheelwrights and carpenters hold fast to their compasses and squares in order to gauge what is round and square throughout the world, saying, ‘What is plumb with this is true, what is not is false!’” In this analogy: • How do you spell “wheelwright”? What is a “wheelwright”? • What is a “compass”? What is a “square”? • What does “plumb” mean? • What does this have to do with “the will of Heaven”?

11. Answers follow

12. Partiality and selfishness • If you do something bad, and flee to a forest, valley, or hidden place, no one will see you, right? Wrong, Heaven will • True : Heaven desires what is right and dislikes what is not right, and people desire good fortune / substantial salary and dislike calamities / disasters • People and Heaven desirewealth, good order, and life, and dislike poverty, disorder, and death • A governs B. B governs C. C governs D. • A is Heaven • B is the Emperor (Son of Heaven) • C is the ministers, officials, high counselors, feudal lords • D is the common people • Does “Heaven” pray to the “Son of Heaven” (king)? No, other way around • What happens to people who “accord with Heaven’s will”? They “obtain rewards” • What happens to people who “oppose Heaven’s will”? They “incur punishment” • Does history prove this? Yes: (Yu, Tang, Wen, and Wu obeyed and were rewarded; Jie, Zhou, You, and Li disobeyed and were punished) • How did people worship Heaven, ghosts, and spirits in Mozi’s time? What specific offerings did they make? Oxen, sheep, dogs, swine, millet, wine

13. He does believe they exist (the “Triple Persuasion”), but more important to him is that the people believe they exist • Between “right” and “might” (force), which does Heaven prefer? Right (righteousness) • Is the following an example of “right” or “might”? Might • Great families plunder small families. • Strong rob weak. • Nobles are arrogant towards commoners. • Clever people deceive foolish people. • Do such actions “benefit” Heaven, ghosts and spirits, and human beings? No • “I hold to the will of Heaven as a wheelwright holds to his compass and a carpenter his square. Wheelwrights and carpenters hold fast to their compasses and squares in order to gauge what is round and square throughout the world, saying, ‘What is plumb with this is true, what is not is false!’” In this analogy: • How do you spell “wheelwright”? What is a “wheelwright”? Makes wheels out of wood • What is a “compass”? What is a “square”? Makes things round, makes things square • What does “plumb” mean? To make a round thing rounder and a square thing squarer • What does this have to do with “the will of Heaven”? Heaven sets the standard for righteousness

14. “Triple Persuasion”: Mozi’s Method of Argument 故言必有三表。 “何謂三表?” 子墨子言曰：“有本之者，有原之者，有用之者。” 於何本之？上本之於古者聖王之事。於何原之？下原察百姓耳目之實。於何用之？廢以為刑政，觀其中國家百姓人民之利。此所謂言有三表也。 Therefore there must be three tests. What are the three tests? Mozi said: Its basis, its verifiability, and its applicability. • How is it to be based? 本 PRECEDENTIt should be based on the deeds of the ancient sage-kings 古者聖王之事. • How is it to be verified? 原 VERIFIABILITYIt is to be verified by the senses of hearing and sight of the common people察百姓耳目之實. • How is it to be applied? 用 APPLICABILITYIt is to be applied by adopting it in government and observing its benefits to the country and the people 廢以為刑政，觀其中國家百姓人民之利. This is what is meant by the three tests of every doctrine.

15. This is what is meant by the three tests of every doctrine. (cf. Ivanhoe, p. 111 – not assigned) • Precedent (the historical argument) 本 • Verifiability (the testimonial argument) 原 • Applicability (the pragmatic argument) 用 • Enrich the poor • Increase the few • Remove danger • Regulate disorder

16. 16. Impartial Caring Jian ai (兼愛): • “impartial caring” • “universal love” • “egalitarian concern” • “love without distinction” • “being as much concerned for one person as for another” Cause of world’s ills is selfishness and partiality Solution to world’s ills is selflessness and impartiality

17. Critique addressed in the essay: 兼愛 is “fine” but “impractical” – what is Mozi’s response?

18. 兼愛 Most other teachings are derivative from “impartial caring”: • condemnation of extravagance (essays against funerals, music, and the arts) • … and of offensive warfare Asceticism of the Mo-ist Cult Condemning leisure & luxury, dancing, embroidery, painting and music “What is merely decorative should be avoided.” • Condemning court expenditures on warfare, on ritual & sacrifice • Mo-ist values: - frugality - thrift - hard work Condemning anything that is wasteful or extravagant

19. 26. Heaven’s Will 天志 In-class quiz 1 individual (without book) 2 correct with partner (with book)

20. 天 • 故子墨子置立天之，以為儀法，若輪人之有規，匠人之有矩也。今輪人以規，匠人以矩，以此知方圜之別矣。是故子墨子置立天之，以為儀法。吾以此知天下之士君子之去義遠也。 • “So, Mozi established Heaven as the standard of good behavior, just as a wheelwright uses a compass and a carpenter uses a square. Now, a wheelwright uses a compass and a carpenter a square in order to know the difference between square and round. Mozi established Heaven as the standard of good behavior in just the same way. That’s how I know that rulers and ministers [today] are a long way’s off from being righteous!”

21. Characteristics of Heaven 天 • Anthropomorphism (human-like characteristics) • Reciprocity (demands worship and bestows blessings) • Authoritarianism: hierarchical view of the cosmos (ghosts/spirits as agents of Heaven), and of the political order (the Mo-ist “cult”) • Justice: Heaven as “compass” and “square” (the source of order and power, guarantor of ethical principles, arbiter of reward and punishment) 輪人之有規，匠人之有矩 輪人 (lún rén) wheelwright 規 (guī) compass 匠人 (jiàngrén) carpenter 矩 (jǔ) carpenter’s square

22. 31. On Ghosts Typology of ghosts • Heavenly ghosts • Human ghosts • Spirits of mountains and streams

23. What’s wrong with the world? (par. 1) • What is the reason that all this is happening? (par. 2) • Do ghosts and spirits exist? (par. 3 ff.)

24. Par. 1: What’s wrong with the world? • The world has lost its righteousness • The feudal lords take might as right • Superiors and subordinates are no longer gracious and loyal • Fathers and sons, elder and younger brothers are no longer affectionate and filial, brotherly and respectful, virtuous and kind • Rulers do not attend diligently to government • Artisans do not attend earnestly to their work • The people practice immorality and wickedness – they are rebellious • Thieves and bandits with weapons, poison, water, and fire hold up innocent travelers on the highways and byways, robbing them of their carts and horses, coats and furs, to enrich themselves

25. Par 2: What is the reason that all this is happening? • Now what is the reason for this confusion? 此其故何以然也？ • It is because people doubt the existence of ghosts and spirits, and do not understand that they are able to reward virtue and punish vice. 則皆以疑惑鬼神之有與無之別，不明乎鬼神之能賞賢而罰暴也 • If all the people in the world believed that the spirits are able to reward virtue and punish vice, how could the world be in chaos? 今若使天下之人，偕若信鬼神之能賞賢而罰暴也，則夫天下豈亂哉！ • Those who deny the existence of spirits proclaim: “Of course there are no spirits.” 今執無鬼者曰：“鬼神者，固無有。”. And from morning till evening they teach this doctrine to the people of the empire. • They bewilder the people, causing them all to doubt the existence of ghosts and spirits. In this way the empire becomes disorderly. 使天下之眾皆疑惑乎鬼神有無之別，是以天下亂。 • Therefore Mozi said: “If the rulers and the gentlemen of the world really desire to procure benefits for the empire and remove its calamities they must inquiry carefully into the issue of whether or not ghosts and spirits exist.” 以鬼神有無之別，以為不可不察已 Students: note exactly what Mozi is saying here – what is he saying?

26. Part 3: Do ghosts and spirits exist?The Triple Persuasion the test of verifiability 原 • “eyes and ears of the people” – pp. 96-99 • the court chronicle of the Zhou records the ghostly revenge of Du Bo against King Xuan! • the bird-man Gou Mang was seen by Duke Mu of Qin! • lots of people saw the ghost of Zhuang Ziyi beat Duke Jian to death! • a ghost-shaman clubbed Guan Gu to death because of his poor job as Chief of Sacrifice! • Zhong Lijiao was butted by a dead sheep! All of this was seen by lots of people and each incident was recorded in various court chronicles Note: most of these chronicles are no longer extant, so the book of Mozi is our only existing record of these texts

27. b) • “the model of the sage kings” – pp. 99-103King Wu, King Wen , Emperor Shun, and the other ancient rulers all made “numerous and repeated references to the existence of ghosts and spirits” and they recorded this on bamboo, silk, basins, bowls, metal, and stone – you can read about it in all the ancient books and records! “How can anyone who considers what these books say still doubt the existence of ghosts and spirits?” the test of precedent 本

28. c) • Pragmatic value -- p. 104encouraging good, discouraging evil, and bringing people together the test of applicability 用 Therefore Mozi said: “If the rulers and the gentlemen of the world really desire to procure benefits for the world and eliminate its calamities they must believe in and teach the existence of ghosts and spirits. This is the way of the sage-kings.”

29. Pragmatism (social and psychological value) “If one commits a sin in daylight, where can he flee? There is no place to flee. For Heaven sees it clearly, even if it be in the woods, valleys, or solitary caves, where there is no other person.” “Even in the deep valleys, the broad forests, the dark and distant places where no one lives, you must not fail to act with sincerity, for the ghosts and spirits will see you even there!” 夫天不可為林谷幽門無人，明必見之

30. The “existence” of ghosts and spirits 雖使鬼神請亡，此猶可以合驩聚眾，取親於鄉里 “Even if no ghosts or spirits existed at all, [worship would still give us] the opportunity to gather together a pleasant group and make friends with the people of the community.” “If the fact that the ghosts and spirits reward the worthy and punish the evil can be made the cornerstone of policy in the state and impressed upon the common people, it will provide a means to bring order to the state and benefit to the people.”

31. Mozi’s Reception • “overly rigid and fanatical, inhuman in his dismissal of music and emotion” - his teachings “caused people to suffer” and were “impossible to follow” 使人憂，使人悲，其行難為也 (Zhuangzi, ch. 33) • “absurd” egalitarianism (Mencius): 墨氏兼愛，是無父也。無父無君，是禽獸也 -- Not to acknowledge one’s father [as father] or king [as king] is tantamount to being a beast (III.B.9) • The Mo-ist school and its demise – his cult of mercenaries probably destroyed by the Qin unification (221 BCE)

32. Points for Discussion • What’s wrong with the world today? What should be done about it? • Contrast Mozi’s “universal love” (impartial caring) with Confucian benevolence and filiality. • What kinds of things would an “impartial person” do? Is this a practical ideal? • What is “religion” for Mozi? How does he describe Heaven and Heaven’s love? • How does Mozi know what Heaven desires? • Do ghosts exist? How do we know? What are ghosts? What do ghosts do?