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Mohism was an ancient Chinese philosophical movement founded in the fifth century BCE by the charismatic artisan Mòzi, or "Master Mo." Its practitioners advanced a consequentialist ethics, along with fascinating political, logical, and epistemological theories, that set the terms of philosophical argumentation and reflection in China for generations to come. Mohism faded away in the imperial era, leaving the impression that it was not as vital as other Chinese philosophical traditions, yet a complete understanding of Confucianism or Daoism is impossible without appreciating the seminal contribution of Mohist thought. The Philosophy of the Mòzi is an extensive study of Mohism, situating the movement's rise and decline within Chinese history. The book also emphasizes Mohism's relevance to modern systems of thought. Mohism anticipated Western utilitarianism by more than two thousand years. Its political theory is the earliest to outline a just war doctrine and locate the origins of government in a state of nature. Its epistemology, logic, and psychology provide compelling alternatives to contemporary Western mentalism. More than a straightforward account of Mohist principles and practice, this volume immerses readers in the Mohist mindset and clarifies its underpinning of Chinese philosophical discourse.
An English translation of the complete work and the first bilingual version in any European language. It is one of the small number of key texts surviving from the first flowering of Chinese philosophy during the Warring States period.
A key work of ancient Chinese philosophy is brought back to life in Ian Johnston's compelling and definitive translation, new to Penguin Classics. Very little is known about Master Mo, or the school he founded. However, the book containing his philosphical ideas has survived centuries of neglect and is today recognised as a fundamental work of ancient Chinese philosophy. The book contains sections explaining the ten key doctrines of Mohism; lively dialogues between Master Mo and his followers; discussion of ancient warfare; and an extraordinary series of chapters that include the first examples of logic, dialectics and epistemology in Chinese philosophy. The ideas discussed in The Book of Master Mo - ethics, anti-imperalism, and a political hierarchy based on merit - remain as relevant as ever, and the work is vital to understanding ancient Chinese philosophy. Translator Ian Johnston has an MA in Latin, a PhD in Greek and a PhD in Chinese, and was Associate Professor of Neurosurgery at Sydney University until his retirement. He has published translations of Galen's medical writings, early Chinese poetry (Singing of Scented Grass and Waiting for the Owl), and early Chinese philosophical works (the Mozi and - with Wang Ping - the Daxue and Zhongyong). In 2011 he was awarded the NSW Premier's Prize and the PEN medallion for translation. Unlike previous translations, this version includes the complete text. It also includes an introduction and explanatory end notes. 'A landmark endeavour' Asia Times 'A magnificent and valuable achievement' Journal of Chinese Studies 'Eminently readable and at the same time remarkably accurate...Johnston's work will be the standard for a long time' China Review International 'Compelling and engaging reading...while at the same time preserving the diction and rhetorical style of the original Chinese' New Zealand Journal of Asian Studies
Goldin thus begins the book by asking the basic question "What are we reading?" while also considering why it has been so rarely asked. Yet far from denigrating Chinese philosophy, he argues that liberating these texts from the mythic idea that they are the product of a single great mind only improves our understanding and appreciation. By no means does a text require single and undisputed authorship to be meaningful; nor is historicism the only legitimate interpretive stance. The first chapter takes up a hallmark of Chinese philosophy that demands a Western reader's cognizance: its preference for non-deductive argumentation. Chinese philosophy is an art (hence the title) he demonstrates, more than it is a rigorous logical method. Then comes the core of the book, eight chapters devoted to the eight philosophical texts divided into three parts: Philosophy of Heaven, Philosophy of the Way, and Two Titans at the End of an Age. .
Mozi (ca. 479-381), known as the first outspoken critic of Confucius, is an important but neglected figure in early Chinese philosophy. The book Mozi, named after master Mo, was compiled in the course of the fifth - third centuries BCE. The seven studies included in the The Mozi as an Evolving Text take a fresh look at the Core Chapters, Dialogues, and Opening Chapters of the book Mozi. Rather than presenting a unified vision of Mohist thought, the contributions search for different voices in the text and for evolutions or tensions between its chapters. By analysing the Mozi as an evolving text, these studies not only contribute to the rejuvenation of Mozi studies, but also to the methodology of studying ancient Chinese texts.
This book traces the genealogy of early Chinese conceptions of emotions, as part of a broader inquiry into evolving conceptions of self, cosmos and the political order. It seeks to explain what was at stake in early philosophical debates over emotions and why the mainstream conception of emotions became authoritative.
This book is an introduction in the very best sense of the word. It provides the beginner with an accurate, sophisticated, yet accessible account, and offers new insights and challenging perspectives to those who have more specialized knowledge. Focusing on the period in Chinese philosophy that is surely most easily approachable and perhaps is most important, it ranges over of rich set of competing options. It also, with admirable self-consciousness, presents a number of daring attempts to relate those options to philosophical figures and movements from the West. I recommend it very highly.--Lee H. Yearley, Walter Y. Evans-Wentz Professor, Religious Studies, Stanford University
Mozi (fifth century B.C.) was an important political and social thinker and formidable rival of the Confucianists. He advocated universal love--his most important doctrine according to which all humankind should be loved and treated as one's kinfolk--honoring and making use of worthy men in government, and identifying with one's superior as a means of establishing uniform moral standards. He also believed in the will of Heaven and in ghosts. He firmly opposed offensive warfare, extravagance--including indulgence in music and allied pleasures--elaborate funerals and mourning, fatalistic beliefs, and Confucianism.
That bad things happen to good people was as true in early China as it is today. Franklin Perkins uses this observation as the thread by which to trace the effort by Chinese thinkers of the Warring States Period (c.475-221 BCE), a time of great conflict and division, to seek reconciliation between humankind and the world. Perkins provides rich new readings of classical Chinese texts and reflects on their significance for Western philosophical discourse.
For the first time, an award-winning Harvard professor shares his wildly popular course on classical Chinese philosophy, showing you how ancient ideas—like the fallacy of the authentic self—can guide you on the path to a good life today. Why is a course on ancient Chinese philosophers one of the most popular at Harvard? Because it challenges all our modern assumptions about what it takes to flourish. Astonishing teachings emerged two thousand years ago through the work of a succession of Chinese scholars exploring how humans can improve themselves and their society. And what are these counterintuitive ideas? Transformation comes not from looking within for a true self, but from creating conditions that produce new possibilities. Good relationships come not from being sincere and authentic, but from the rituals we perform within them. A good life emerges not from planning it out, but through training ourselves to respond well to small moments. Influence comes not from wielding power but from holding back. Excellence comes from what we choose to do, not our natural abilities. In other words, The Path “opens the mind” (Huffington Post) and upends everything we are told about how to lead a good life. Its most radical idea is that there is no path to follow in the first place—just a journey we create anew at every moment by seeing and doing things differently. “With its…spirited, convincing vision, revolutionary new insights can be gleaned from this book on how to approach life’s multifarious situations with both heart and head” (Kirkus Reviews). A note from the publisher: To read relevant passages from the original works of Chinese philosophy, see our ebook Confucius, Mencius, Laozi, Zhuangzi, Xunzi: Selected Passages, available wherever books are sold.