There are different mohists in history. Early Mohism refers to the school formed by Mo Zhai himself when he was alive. Late Mohism refers to the school composed of Mo Zhai's disciples after his death. Mohism appeared as the antithesis of Confucianism from the beginning. This is an academic group known for its strict discipline. Its leader is called "Giant", and Mo Zhai may be the first generation of "Giant".

Mozi is a book that studies Mohist thoughts. The original text is 7 1 article, and there are 33 existing articles, which are generally considered to be recorded, sorted out and compiled by Mozi disciples and later scholars. Mozi, the founder of Mohism, was named Zhai from about 468 BC to 376 BC. He is from Shandong. A skillful craftsman is good at making guarding city equipment. He studied Confucianism and later founded Mohism.

Mozi is divided into two parts: one part records Mozi's words and deeds, expounds Mozi's thoughts, and mainly reflects the early Mohist thoughts; On the other hand, Shang Jing, Xia Jing, Jing Shuo Shang, Jing Shuo Xia, Daqu and Xiaoqu, generally called Mo Bian or Mo Jing, embody Mohist epistemology and logical thought, and also contain many natural science contents, reflecting Mohist thought in the later period.

The fundamental spirit of Mozi's thought is to suffer for oneself and benefit others. He advocates "love each other and mutual benefit", taking the benefit of people as the righteousness, harming others for self-interest as injustice, and taking whether it is beneficial to the people as an important criterion to measure right and wrong. His thoughts of not attacking, not being happy, being thrifty, and saving burial all embody this spirit. At the same time, he asked people to learn from Dayu's spirit of managing water and suffering for himself, and only adopt the minimum standard in personal material life. Therefore, Mencius said that he was "Mozi's all-hearted, uncompromising, and beneficial to the world." There is an article "Non-attack" in Lu Xun's New Stories, which is based on Mozi's article "Public Decline". Writing Mozi to stop the king of Chu from attacking the Song Dynasty vividly embodies the spirit of Mozi and can be read.

Politically, Mozi advocated that Shang Xian should be a monk. Shang Xian advocated breaking through the aristocratic hereditary system, taking what he can, and stepping down if he can't, which reflected the demands of small producers for equal political rights. Shang Tong believes that the function of the state is to unify the people's thoughts, requiring the people to be consistent with the superior officials step by step, and finally to be the same as the son of heaven, taking the right and wrong of the son of heaven as right and wrong, showing the tendency of absolutism.

There are many religious influences in Mozi's thought. He acknowledged the existence of providence and ghosts and gods, regarded providence as the ultimate basis of all his thoughts, and believed that providence and ghosts and gods both rewarded good and punished evil. This is the backward and wrong side of his thought. However, he opposed the theory of destiny, and thought that the difference between man and beast was that the beast wore feathers and ate aquatic plants, so he didn't have to plow and weave, but had enough food and clothing. People live by strength, and people with good strength are not born, which highlights that everything depends on people's own efforts. He also put forward three criteria to measure people's words and deeds: the experience of ancient holy kings, the truth of people's eyes and ears and the interests of the people of the country. These are all valuable ideas.

Mozi's thought contains profound contradictions. He is mean to others and noble in spirit, but with some fantasy elements, it is difficult for ordinary people to accept; He demands equal political rights, but he tends to be authoritarian. These all reflect the characteristics of small producers' thoughts. It is also meaningful in this respect.

Generally speaking, China's ancient logic thought is not developed enough, but Mo Jing's logic thought has reached a quite high level. Mo Jing is an important work to understand China's ancient logic thought. When reading Mozi, we can use the best friend Wang Huan's interpretation of Mozi, or Sun Yirang's interpretation of Mozi in Qing Dynasty, and we can focus on reading Shang Xian, full love, no attack, salvation, mourning, ambition and no happiness.

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If there was a spark of resistance to patriarchal clan system in Confucianism at the beginning of the Warring States Period, then Mo Zhai, who learned from Confucianism and accepted the skills of Confucius in his early years, simply turned his back on his opponent, raised the anti-patriarchal banner of "universal love", "Shang Tong" and "Shang Xian", started a new stove and founded a Mohist school against Confucianism. Confucianism is based on patriarchal hierarchy, while Mohism is based on primitive humanism. Mozi claimed that "there is nothing in the throne today, and there is no difficulty in farming", which may belong to the "scholar" class at that time. "Mohist School" is listed as one of the "Nine Schools and Ten Schools" in the history of Han Dynasty, but what it says is "built to defend the Qing Dynasty" is based on insufficient speculation. Mohist school has strict organization and discipline, and its leader is called "Giant". The next generation of giants is selected by the previous generation of giants and passed down from generation to generation. Children of Mohism must obey giants and give their lives to carry out Mohism. Disciples sent to various countries to be officials must carry out Mohist political ideas and would rather resign when it is not feasible. The official Mohist school should donate its salary to the group so as to "share the wealth". Leaders should set an example and implement the "Ink Method". Mohism gathered disciples to give lectures and practice, which became the main opposition of Confucianism. In the early Warring States period, the main representatives of Mohist thought were Mo Zhai, Qin Huali, Tianjiu, Meng Sheng and Tian Xiangzi, who reflected the demands of the civilian class and the upper class.

Mozi (about 480-390 BC) was surnamed Mo Mingzhai, who was said to be a Song Dynasty man and lived in Shandong for a long time. Song Zhaogong was a doctor in the Song Dynasty. He admits that he is a "bitch" and may be a "scholar" close to "people in agriculture and industry". Mozi and Zisi are at the same time. "A Brief Introduction to Huainan Zi" said: "Mozi learned the skills of Confucianism and was influenced by the skills of Confucius. He thought his ceremony disturbed him and said nothing. He buried the poor and sacrificed his life, so he used Xia Zheng instead of Zhou Dao. "Confucius' ideal is the kingship and the rule of law in the early Western Zhou Dynasty. Mozi took Xia Zheng listed in Three Generations under One roof as his ideal, probably inspired by Liu Yun's theory of" Great Harmony ". Frugality in etiquette is Confucius' existing thought. I am more suspicious of Confucius' thought of "three years' mourning". Mozi's thoughts of "the dead are buried, the living don't mourn for a long time" and "saving money" are only further developed. Mozi's thoughts of "universal love", "Shang Tong", "Shang Xian" and "Ming ghost" can be found in Liu Yun. Mozi was later than Confucius. He "studied Confucian merchants", which may be a student of Lu. As students of Zisi, their thoughts have many similarities. Zisi still emphasizes "ceremony" and maintains the Confucian tradition; Mozi was keen on "universal love", "Shang Xian" and "Shang Tong" and was full of pursuit of ideals. There are five books in Mozi today, such as Pro-Scholar, Self-cultivation, Yi Fa, Seven Bitterness and Ci Guo, which are simple in style, while the first two books, preface to Mozi by Wang Zhong in Qing Dynasty, say that "their words are pure and in line with Ceng Zi's achievements", which is probably the works of Mo Zhai when he studied Confucianism in his early years. There seem to be two obvious mistakes in Dear Scholar, which are "There are five cones today" to "Too busy to stay", "The world is too dark" to "The length of a thousand people". Its insertion cut off the meaning of the text, and what it said had nothing to do with "pro-Confucianism". However, some scholars stressed that Mozi should not personally see the sentences such as "Wu Qi Fen", that is, in the wrong bamboo slips. Mozi Zi Yue at the beginning of Yi Fa, Seven Bitterness and Ci Guo seems to have been added by later generations. Mozi took advantage of the contradiction between ideal and proposition in Confucianism, picked up the ideal of "great harmony" and exerted it, "using the spear of Confucius as the shield of attack" and launched an attack on Confucianism.

Mozi is an anthology of Mohist school. The original seventy-one articles were recorded in the History of Han Art and Literature. There are fifty-three articles in fifteen volumes and eighteen articles are missing. This book reflects the distinctive Mohist thoughts in the early and middle and late Warring States period, and was compiled by Mohist post-school in different periods. Among them, Pro-Confucianism, Self-cultivation, Yi Fa, Seven Bitter Diseases and Ci Guo may be Mozi's early works. Ran and San Bian are the works of Mohist school. 24 articles, such as "Shang Xian Zhi Undestiny", each with three articles, the content is basically the same. In the Qing Dynasty, Yu Yue thought that "Mozi died in three points", and that "Xiang Li, Xiangfu and Deng Ling were handed down from generation to generation, and later generations merged into one book, so one article was divided into three points". This is the main data of Mohism's early research. Each article begins with "Mozi Yan Zi Yue", which records Mozi's main thoughts and viewpoints. Non-Confucianism is not a direct record of Mozi's speech, but a reflection of Mohist's fierce criticism of Confucianism in the dispute between Confucianism and Mohism in the later period. Six works, such as Shang Jing to Xiao Qu, are generally considered to be Mohist works in the later period, which will be emphasized when discussing Mohism in the middle and late Warring States period. Five articles, such as Geng Xu to Gong Bo, describe the words and deeds of Mozi and his disciples, which are similar to the Analects of Confucius. There are eleven articles from "preparing the city gate" to "miscellaneous guarding", which are devoted to discussing defensive tactics and making guard equipment. Among them, there was a dialogue between Mozi and his disciple Qin Xili, which may be a record of Mohist teaching defensive guard knowledge; Some of these chapters are mixed with the official names and criminal law system of the Han Dynasty, and some people think that it may be compiled by the Han people. Mozi is rich in content, and has always been less annotated, so far it has not been completely sorted out.

The thought of Mohism in the early stage is mainly the so-called Ten Theories, namely, Shang Xian, Shang Tong, universal love, non-attack, frugality, frugality, ambition, ignorance, unhappiness and predestination. This is the program of Mohism's philosophy and political thought, and it is also the top ten teachings they strongly advocate. "Lu Wen" contains: "Zi Mozi said that when in Rome, do as the Romans do, you must choose your profession and engage in it. If the country is in chaos, then the language is Shang Xian and Monk Tong; If the country is poor, the language will be used sparingly and buried sparingly; If the country is full of sounds, then language is unhappy and fatal; If the country is immoral and rude, then language respects heaven and ghosts; State affairs seize aggression, that is, love without attack. So say: choose a career and engage in it. " Preaching and teaching according to the specific situation is like prescribing according to the condition, and it has the spirit of treating diseases and saving lives.

"Shang Xian", that is, respecting the virtuous, is actually the slogan of the upper class of the civilian class demanding political power. During the Spring and Autumn Period, the Confucian ideas of "recommending sages", "Shang Xian" and "selecting sages" all existed as supplementary means of hereditary official positions in the patriarchal clan system. It will be different in Mozi. "Sages are the foundation of politics" (On Shang Xian) requires that even the "son of heaven" be elected by Shang Xian to "govern the people of the world". Mozi put forward that "the official is impermanent and expensive, and the people have no final foundation", and demanded that the aristocratic rulers "should not be loyal to their fathers and brothers, should not be partial to your wealth, and should not win color." No matter what class people are, as long as their moral character is noble, they will "promote wealth and think they are officials"; People who are not virtuous and "corrupt" should be "suppressed and abolished, poor and mean, thinking that they are slaves." Wise people, even farmers, fishermen, craftsmen and the like, can be promoted to the right of heaven. This is China's ancient democratic thought, which sprouted in Liu Yun. Confucianism regards it as an ideal but dares not introduce it into reality. Mohist school regards it as the standard of daily struggle, "going all the way day and night, taking self-suffering as the extreme", running between vassal States, propagating their political views, and the spirit is very touching. In "Li Yun", Zisi put forward the idea of "selecting talents and appointing talents" in the "Great Harmony" world. After the transformation and development of Mozi, it became the "political foundation" of ancient sages, and "Shang Xian" became an idealized democratic election system. "Tang Yuchan" appeared in Mencius Zhang Wan, and the legend of Yao Shunyu's abdication spread like wildfire. However, the righteousness in Zhang Shoujie's Records of the Five Emperors quoted the cloud of "Shun imprisoned Yao" in Ancient Bamboo Records and the cloud of "Shun forced Yao, Yu forced Shun" in Han Fei Zi Yi. Although it's not wonderful, I'm afraid it's close to the truth.

"Shang Tong" advocates unifying the world on the premise of "Shang Xian"; This is the significance of achieving "Great Harmony". Mozi believes that when there is no country, "when there is no criminal management", people's thoughts are not unified. "People are right, people are not right, so they are not right." They attacked each other. "The world is in chaos like a beast." The world is in chaos because of the lack of a "political leader". Therefore, the implementation of the electoral system, according to the level of merit, set up the son of heaven, three public officials, governors, chiefs, so that the people can "do whatever they want; What is wrong in the world must be wrong ","There is no comparison in the world ". "The son of heaven can only be divided into the righteousness of the world and the rule of the world." (ditto above) Everyone in the world is "the same son of heaven" and the son of heaven is "the same day". "Not at the same level" will be punished. This "Shang Tong" ideal is actually a centralized political model based on democratic elections, and its ideological significance far exceeds academic value. Unfortunately, it only exists as an ideal. After the Qin Dynasty, the centralization of feudal autocracy in China for more than two thousand years was a mixture of the legal system of kingship and the ideals of "Shang Xian" and "Shang Tong". Sadly, the hereditary system of the Emperor of Heaven has always been dominant, and the "Shang Xian" was only an auxiliary means to maintain feudal rule, but the democratic thought suffered a devastating blow. Mozi's ideal is not to ascend the throne as a blessing, but to be a ruler who "enhances the interests of all the people, makes the poor and a few people rich, and manages chaos safely", which can never be produced by elections. When faced with a corrupt and ruthless ruler, those who can't take power through elections have to embark on the "revolutionary" cause of "obeying the weather and people", and the result will always be chaos in the world after the war. After the emergence of the new emperor and dynasty, the old dramas often repeat themselves because they refused to abandon the patriarchal tradition. Mozi's "Shang Xian" and "Shang Tong" are really far-sighted prescriptions for governing the world, but the world is afraid of medical treatment, which is a pity that Mohism was finally cut off.

"Universal love" can be regarded as an ancient idea of "universal love", which developed from the Confucian concepts of "benevolence" and "courtesy". Confucius changed the meaning of "love" to "loyalty and forgiveness" by increasing the content of patriarchal hierarchy; Mozi advocated "making the world love each other", but he also removed the content of patriarchal hierarchy, because Shu Ren could also be promoted to the son of heaven, and the boundaries of hierarchy were broken. Therefore, Mohist's "universal love" is the development of Confucian "benevolence" and the negation of Confucian "benevolence"; In Mozi's view, the "benevolence" of Confucianism that doesn't love everything can't be regarded as "benevolence". "Love in the world is the rule, and evil in the world is chaos" (Love in the World). The chaos in the world begins with people not loving each other. Courtiers are unfilial, your father is heartless, "doctors are at odds, princes are at odds" until thieves harm people, all of which are the result of not loving each other. If everyone in the world can "love each other at the same time" and "love yourself", then the world will be peaceful. Mozi also talked about "benevolence" and "filial piety", but he didn't take "filial piety" as the basis of "universal love", let alone advocate equal love, so his "universal love" has the characteristics of anti-patriarchal hierarchy, so Mencius said that "universal love of Mohism is fatherless" and Mozi's "universal love" also prohibited bullying the weak and the rich. Moreover, with the combination of "loving each other" and "bringing out the best in each other", Mozi absorbed and developed the thought of "righteousness" and "benefit" of Zisi School, and got rid of the one-sidedness of Confucius who only gave lectures but not benefits. "Universal love" is beneficial to oneself, but not universal love is harmful to oneself. Mozi closely combines ethics and utility.

"Non-attack" reflects Mohism's peaceful desire to oppose launching an unjust war. "Universal love" advocates mutual love and mutual benefit and does not attack each other, which inevitably advocates "mutual non-attack". At that time, the annexation war was fierce, and the Shu Ren class, peasants, workers, businessmen, scholars and other lower-class aristocrats all hoped for social stability, and Mohism represented their desire to stop the war. Attack the war, "spring will waste people's cultivation of crops and trees, and autumn will waste people's harvest", "people are hungry and cold, and countless people die." And not only by the attacking country, but also by the attacking country; The result of the annexation war will lead to "the country will conquer the army at the same time, and the thief will abuse the people." In ancient times, there were more than 10,000 countries, which "destroyed the countries due to merger today" ("No Attack"). Mozi advocated that weak countries should unite and resist the merger of big countries. This theory is the forerunner of "harmony" in the Warring States period. He also asked the rulers to "tolerate my people and trust my teachers", believing that this "invincible in the world" not only developed Confucius' thought of "ruling by virtue", but also inspired Mencius' proposition of "kingly way". It seems that Mozi is an idealist who hopes to peacefully unify the world. Mozi "does not attack", but does not oppose defensive warfare. Mohist defense is very famous and is called "Mo Shou". The following eleven chapters of Mozi's "Preparing the City Gate" record their experience in manufacturing and using defensive weapons. They helped the attacked country resist resistance. The article "Public Loss" records that at that time, a famous craftsman built a ladder for Chu to attack the city like a public loss, and Chu was going to attack the Song State with the ladder. When Mozi heard the news in Lu, he hurried for ten days and nights to lobby the defeated king of Chu. He also sent three hundred disciples, including Bird Slipper Li, with defensive tools to help Song Shoucheng. In this way, Mozi used his own strength to stop Chu's attack on Song State and put out an imminent war disaster in time. Mozi "didn't attack", but he didn't object to "revolutionary" wars such as "Tang attacked Li and Zhou", and thought that "he didn't attack, but he killed". This obviously absorbed the thought of Yi Zhuan and directly inspired Mencius' thought of "the master of one husband". Mozi also regarded the poor without food and clothing as "dissolute and heartless people" and advocated that the "lewd" behavior of "bandits and thieves" should be prohibited by using military force. He believes that "those who have five armor shields win and are invincible, so those who have five armor shields are saints" (on frugality). On the one hand, Mozi advocated the use of force to maintain public order; On the other hand, it also shows that Mozi did not stand on the position of the lower poor. He is only the political representative of the upper class. He wants to safeguard his vested interests and protect private property.

"frugal use" and "frugal burial" more clearly represent the thoughts of the upper class civilians. The aristocratic rulers imposed exorbitant taxes and levies, lived in luxury and waste, and increased the burden on the people, which made them miserable. "On frugality" said: "Today's rulers have many ways to help me, so that the people have insufficient labor and money. There are countless people who starve to death. " So Mozi advocates that money must be used profitably. "If it is given to the people, it will stop. If the charges are not added to the people's interests, the holy king will do it. " "Therefore, the use of money has no cost, the people's morality does not work, and its prosperity will be more profitable." Mozi's thought of saving money and loving the people inherited Confucius' way of saving money and developed it. Patriarchal aristocrats pay attention to filial piety, and the important way to show filial piety is extravagant and wasteful "thick burial". Mozi opposed the "heavy burial" and "long mourning" advocated by patriarchal aristocrats, thinking that this made "a man and a bitch die, almost exhausted the whole family", which was not conducive to making a fortune. "In order to seek wealth, this metaphor is still forbidden to plow and seek profit, and wealth has nothing to say." For the sake of "wealthy" families in Shu Ren, the rulers should be "numerous" and "ruled". Mozi put forward a set of methods of thin burial and short mourning, aiming at enabling people to "get sick and do it". Etiquette can be simple, production can't be slack, and frugality is emphasized, which is obviously the thinking of the upper class civilians. Mozi opposes all unnecessary extravagance and waste. He even thinks that music and all entertainment and art are unnecessary and useless. So, from "frugality" to "unhappiness". Of course, this is mainly against the luxury and enjoyment of the nobility, but there are many things that show social culture, and they are also opposed. Therefore, Xunzi's Revealing the Secret criticized: "Mozi is covered with use and does not know the text."

"Tian Zhi" and "Ming Gui" are a means for Mozi to preach with religious thoughts. Mozi advocated that everyone in the world should take "heaven" as the law, and thought that "heaven" meant that people should love each other and benefit each other, not that people should hate each other and be thieves. "Heaven" has both advantages and disadvantages, so it is both beneficial and loving. "Those who love others and benefit others are blessed by heaven; Evil men and thieves will be in trouble. " Mozi's ambition is the religiousization of his theory of universal love. "Heaven wants to be right but evil is not right", and "right" means "universal love" and "mutual benefit". When a ruler obeys "God's will", he must practice "righteousness", which is, of course, obeying Mozi's theory.

Mozi took advantage of the popular concept of ghosts and gods at that time and developed into a religious belief. He believes that if people feel that there are no ghosts and gods who reward kindness and punish violence, they may run amok. Therefore, Mozi wanted to "show ghosts" so that everyone in the world would believe in ghosts and gods, reward the virtuous and punish the evil, hoping that this would make the world peaceful. His intention of trying to use religious ghosts and gods to preach is very obvious. Mozi changed the ghost of the ruler into the ghost of Shu Ren and reformed the ghost religion. He doesn't really believe in ghosts and gods, and aims to use them. Laozi didn't believe in ghosts and gods, Confucius was dubious, Zisi tended to naturalize ghosts and gods, and Mozi rebuilt the religion of heaven and ghosts. Mozi's motives may be good, but his methods are backward.

"No desire, no desire" is an important thought of Mozi's opposition to patriarchal destiny. Noble rulers use the theory of "destiny" to consolidate their position, emphasizing that nobility and lowliness are predestined, which will inevitably hinder the "Shang Xian" requirements of the upper class civilians and their desire for wealth. Admit the existence of "fate", then the princes and nobles can run amok unscrupulously, and the poor can't get rid of the predicament, but indulge themselves. Everything is predestined, and "ghosts and gods" can't punish evil and promote good. Therefore, Mozi denies the destiny and advocates that everything depends on people's efforts, and good is rewarded with good, and evil with evil. "Virtuous people" should be in power, and lazy and unscrupulous "violent kings" and "poor people" should be punished. Zisi school affirmed the destiny, but thought it was changeable. The "revolutionary" thought it holds is actually an improved and flexible view. Mozi's "non-destiny" denies destiny and leaves fate to man himself, which has greater progressive significance. Mozi wanted to completely "revolution" and "change" the "destiny" of "destiny".

The "three forms" method embodies Mozi's thinking method of paying attention to practical results and practice. He regards the direct feeling experience of "the truth of eyes and ears" as the only source of understanding, and advocates that "what you hear and see must be thought to be there; If you don't see it, you will think that there is nothing. " On this basis, the standards for testing the authenticity of knowledge are put forward, that is, the so-called "three tables": "what originated from the ancients is sacred to the monarch", "the fact that it originated from the primitive and looked at people's eyes and ears" and "abolishing criminal punishment and looking at the interests of the people". Mozi takes indirect experience, direct experience and social effect as the criterion, and comprehensively examines "things", "reality" and "benefits" to eliminate personal subjective prejudice. On the relationship between name and reality, Mozi put forward the opposite proposition to Confucius, that is, "not by its name, but by its name", not by its name, but by its fact, so as to make it worthy of the name. He corrected Confucius' dogmatism from concept with the viewpoint of starting from facts. However, while emphasizing the authenticity of perceptual experience, Mozi neglected the role of rational knowledge, and even insisted on the absurd conclusion that ghosts and gods exist on the grounds that some people "smell ghosts and gods". This may be influenced by the policy of ignorance advocated by Laozi and Confucius, and his "Ming Ghost" is taken as the measure of ignorance.

Mozi put forward such logical concepts as "argument", "category" and "reason" for the first time in China's logical history. He demanded that "debate" be studied as a kind of specialized knowledge, and thought that "there are reasons for no reason", that is, people without reasons should obey those with reasons, which should be the principle of debate. Mozi's "argument" is based on knowledge (that is, governors and the like) and knowledge (that is, knowledge basis and reason), and belongs to the category of logical analogy or argumentation. He is good at exposing his opponent's contradictions by analogy. For example, he rebuked Confucianism for "learning without ghosts", which is as absurd as "learning without customers" and "learning without fish" Mozi attached great importance to logic and opposed the vague way of thinking of Confucianism at that time. According to Meng Gong, Mozi asked Confucianism, "Why are you happy?" Confucianism replied: "Happiness is also fun." Mozi pointed out that this is equivalent to not answering, just like asking "why is the room" and answering "the room thinks it is a room". Mozi realized that definitions cannot be repeated in the same language. This does point out the deficiency of Confucianism, that is, the book of changes occasionally repeats the same words, and an explanation means no explanation. For example, "Yi Chuan Cohesion": "It is changeable, and I like it; Elephants like it, too. " That's it. However, if the former word "le" refers to "le" and the latter word refers to "le", it cannot be regarded as tautology. If this is the case, Mozi is suspected of misinterpreting the concept of stealing and becoming the pioneer of Gong Sunlong's generation. In any case, due to Mozi's advocacy, Mohism formed a tradition of attaching importance to logic; In the later period, Mohism established the first ancient logic system in China.

Mozi opposed the patriarchal clan system in Shi Qing Shi Lu, and advocated the election of a new ruler who could "promote the benefit and eliminate the harm for all the people" through "Shang Xian", and formed a new hierarchical society on this basis. Confucianism and Mohism have different hierarchical thoughts, and the focus of their struggle lies in maintaining or opposing patriarchal hereditary system. Therefore, the dispute between Confucianism and Mohism in the early Warring States period was essentially a political and ideological confrontation between nobles and civilians. Mozi's theory of "Shang Xian" and "reward and punishment" had a great influence on Legalists in the Warring States Period.

Mozi's disciple Bird Slip is said to be wei ren. He also studied Confucianism first and studied under Xia Zi, a disciple of Confucius. Later, I learned from Mozi and passed on what I learned. He is good at defending the city. In the next chapter of Mozi preparing the city gate, Gai Jimo discussed with him the record of offensive and defensive tactics.

Mohism was later used by people of the aristocratic ruling class. According to Lu Chunqiu Suntech, Meng Sheng, a disciple of Mozi, was later a giant of Mohism, who once guarded Yangcheng of Chu. Chu lost the king, and Yang Chengjun participated in the opposition of the old nobles to Wuqi; The arrow hit Wuqi, but missed the king's body. He was investigated and fled, and his fief was confiscated. Meng Sheng actually committed suicide with 183 disciples for the sake of "the meaning of the Mohist", which led to a terrible tragedy.