Mozi (Translations from the Asian Classics)

While I quite enjoyed reading Mozi, I doubt that many who are not in Asian studies or philosophy departments will find it particularly entertaining. Mozi is of great importance to both area studies specialists who wish to see the richness of thought in pre-Qin Chinese thought, and to the philosopher who would like to discover how consequentialist thought developed in other regions of the world (and earlier than Bentham or Mill's formulation!).However, the reason I reserve two stars is for the translation. While Watson develops an easily understood translation and offers an interesting (if somewhat biased) introduction, this book is by no means complete. The first section is 8, and several important sections are left out throughout the book. You can fill in the blanks using the freely available online "Chinese Text Project," but I found it disappointing to not have a more complete translation in paper form. The only other option is the fully translated edition of the Mohist canon, but I had no need for such a large (and expensive) edition. Watson's will do for a basic understanding of Mohism, but I would suggest investing in the larger edition of the Mohist canons or sticking to the Chinese text project if you are writing on this for a class or thesis.

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In fact, according to the translator's notes, the voice is so distinct from other Chinese tradition that some claimed Mozi was not Chinese at all.Mozi's philosophy was based on universal love, treating everyone with the respect due to one's family. In Confucian China, this was a radical and subversive notion. It undermined the traditional notions of filial piety, even social hierarchy, since it eliminated the special status of one's own parents in the web of personal relationships.He compounded the breach of filial piety by insisting on small, inexpensive funerals and brief mourning periods, also in the name of universal love. Mozi believed completely in the spirits of the dead and in honoring them properly. He believed even more strongly in supporting "the people," usually meaning the farming classes. Confucian funeral garb, coffins, and rituals inflicted staggering costs, and harsh mourning practices literally endangered the mourner's health. Mozi's utilitarian philosophy required that wealth be used to meet the needs of the living, since the dead could not use it. Utilitarianism also argued that mourners should return to normal, productive life as soon as possible, without risking the strength needed for their livelihood.Most surprisingly, Mozi's universal love justified the militia composed of his followers. Mozi held that the small and weak were of equal standing with the large and strong, and that bullying (or invading) of the weak was unjust. He backed his notion of justice with arms, coming to the defense to small states when unjustly attacked by the larger.Historically, Mo taught after Confucius (who is treated to special excoration in Mo's text) but before Mencius (who in turn attacks Mo). Mo appears to have been well known down to the current time, even if his actual influence on Chinese history was minor. I wonder, though - his drab utilitarian outlook may eventually have been informed Maoist policy.This is a brief and enjoyable addition to any set of Eastern classics. It's divergence from the main stream of Chinese philospohical history makes it especially interesting, since it provides contrast to the better-known thinkers.Perhaps Mozi isn't for every reader, but the serious student is sure to enjoy it.

The texts of Mozi are especially interesting because they offer a Chinese view of the world that is fundamentally different from Confucianism. Before reading this book I thought that particularism is typical of all Chinese thinking, but here I discovered an idea of universal love. For me elaborate and costly ritual belongs to China, but here we see an early warning against unnecessary feasting. Is Xi Jinping inspired by master Mo?