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Article
Author(s)
SONG Jinzhou
Full-Text PDF XML 1083 Views
DOI:10.17265/2328-2177/2020.03.006
Affiliation(s)
East China Normal University, Shanghai, China
ABSTRACT
Mohism was established in
the Warring State period for two centuries and half. It is the third biggest
schools following Confucianism and Daoism. Mozi (468 B.C.-376 B.C.) was the first
major intellectual rivalry to Confucianism and he was taken as the second
biggest philosophy in his times. However, Mohism is seldom studied during more
than 2,000 years from Han dynasty to the middle Qing dynasty due to his
opposition claims to the dominant Confucian ideology. In this article, the
author tries to illustrate the three potential functions of Mohism: First, the critical/revision
function of dominant Confucianism ethics which has DNA functions of Chinese
culture even in current China; second, the interconnections with the universal
values of the world; third, the biological constructive function for global sustainability.
Mohist had the fame of one of two well-known philosophers of his times,
Confucian and Mohist. His ideas had a decisive influence upon the early Chinese
thinkers while his visions of meritocracy and the public good helps shape the
political philosophies and policy decisions till Qin and Han (202 B.C.-220
C.E.) dynasties. Sun Yet-sen (1902) adopted Mohist concepts “to take the world
as one community” (tian xia wei gong)
as the rationale of his democratic theory and he highly appraised Mohist
concepts of equity and “impartial love” (jian
ai). Liang Qichao and Lu Xun appreciated Mohism. And early Chinese
Communist Party leaders, such as Chen Duxiu, Li Dazhao, Zhang Tailei, and Mao Zedong
had highly complimented Mohism, including the dialectic materialism. To some
extent, Mohism had big impact on the theories of Chinese Communist Party.
KEYWORDS
Mohism, impartial love (jian ai), Confucianism, the universal values
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