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  1. Roy Ascott (1999). The Future is Moist. Art Inquiry. Recherches Sur les Arts 1:85-86.
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  2. Hao Changchi (2006). Is Mozi a Utilitarian Philosopher? Frontiers of Philosophy in China 1 (3):382-400.
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  3. Carine Defoort & Nicolas Standaert (eds.) (2013). The Mozi as an Evolving Text: Different Voices in Early Chinese Thought. Brill.
    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 analyse the Core Chapters, Dialogues, and Opening Chapters of the Mozi as an evolving text.
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  4. Ian Johnston (ed.) (2010). The Mozi: A Complete Translation. Columbia University Press.
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  5. Hui-Chieh Loy (2013). On the Argument for Jian'ai. Dao: A Journal of Comparative Philosophy 12 (4):487-504.
    In all three versions of the “Jian’ai” 兼愛 Chapter in the Mozi 墨子, variations of a central argument may be found. This argument proceeds by advancing a diagnosis for what causes the various evils that beset the world, and it is on this basis that the Mohists propose jian’ai as the solution. The study examines this main argument in some detail, with the aim of improving both our understanding of the Mohist ethical doctrine and also our appreciation of their argumentative (...)
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  6. Yanshi Qin (2008). Gu Dai Fang Yu Jun Shi Yu Mo Jia He Ping Zhu Yi: "Mozi, Bei Cheng Men" Zong He Yan Jiu. Ren Min Chu Ban She.
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  7. Yanshi Qin (2004). Mozi Yu Mo Jia Xue Pai. Shandong Wen Yi Chu Ban She.
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  8. Dangshe Shi (2011). "Mozi" Cheng Shou Zhu Pian Yan Jiu. Zhonghua Shu Ju.
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  9. Zhongyuan Sun (2012). Mo di Yu "Mozi". Wu Nan Tu Shu Chu Ban Gu Fen You Xian Gong Si.
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  10. Zhuocai Sun (2008). Mozi Ci Hui Yan Jiu. Zhongguo She Hui Ke Xue Chu Ban She.
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  11. Huanbiao Wang (2005). Mozi Ji Gu. Shanghai Gu Ji Chu Ban She.
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  12. Yu'an Wang (2006). Mozi da Ci Dian. Shandong da Xue Chu Ban She.
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  13. Yujiang Wu (2006). Mozi Jiao Zhu. Zhonghua Shu Ju.
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  14. Jianfeng Zhan (2007). Mozi Ji Mo Jia Yan Jiu =. Hua Zhong Shi Fan da Xue Chu Ban She.
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  15. Zhihan Zhang (ed.) (2009). Mozi Zhi. Shandong Ren Min Chu Ban She.
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  16. Su Shixue Zhuan (193u). Mozi Kan Wu. In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She.
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Mozi
  1. Dennis M. Ahern (1976). Is Mo Tzu a Utilitarian? Journal of Chinese Philosophy 3 (2):185-193.
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  2. Anne D. Birdwhistell (1984). An Approach to Verification Beyond Tradition in Early Chinese Philosophy: Mo Tzu's Concept of Sampling in a Community of Observers. Philosophy East and West 34 (2):175-183.
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  3. Erica Brindley (2007). Human Agency and the Ideal of Shang Tong (Upward Conformity) in Early Mohist Writings. Journal of Chinese Philosophy 34 (3):409–425.
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  4. Shengqiang Cao & Zhuocai Sun (eds.) (2008). Mozi Yan Jiu. Zhongguo She Hui Ke Xue Chu Ban She.
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  5. Chung-ying Cheng (2008). Preface: Mozi Ùp (Fl. 479–438 Bce) Reconsidered. Journal of Chinese Philosophy 35 (3):377-378.
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  6. Wai Wai Chiu (2013). Jian Ai and the Mohist Attack of Early Confucianism. Philosophy Compass 8 (5):425-437.
    In Chinese pre-Qin period, Mohism was the first school that challenged Confucianism. A common view is that Mohists attacked Confucianism by proposing jian ai, often translated as “universal love,” that opposes Confucian “graded love”. The Confucian-Mohist debate on ethics is often regarded as a debate between Mohist “universal love,” on the one hand; and Confucian emphasis on family and kinship, on the other. However, it is misleading to translate jian ai as “universal love,” as it distorts our understanding of the (...)
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  7. Chaehyun Chong (2008). Moism: Despotic or Democratic? Journal of Chinese Philosophy 35 (3):511-521.
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  8. Weixiang Ding (2008). Mengzi's Inheritance, Criticism, and Overcoming of Moist Thought. Journal of Chinese Philosophy 35 (3):403-419.
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  9. Kristopher Duda (2001). Reconsidering Mo Tzu on the Foundations of Morality. Asian Philosophy 11 (1):23 – 31.
    Dennis Ahern and David Soles raise substantial problems for the conventional interpretation of Mo Tzu as a utilitarian. Although they defend different interpretations, both scholars agree that Mo Tzu is committed to a divine command theory in some form, citing the same key passages where, supposedly, Mo Tzu explicitly endorses the divine command theory. In this paper, I defend the orthodox interpretation, insisting that Mo Tzu is a utilitarian. I show that the passages cited by Ahern and Soles do not (...)
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  10. R. James Ferguson (1998). Inclusive Strategies for Restraining Aggression—Lessons From Classical Chinese Culture. Asian Philosophy 8 (1):31 – 46.
    An extensive body of Chinese philosophical thought suggests a redefinition of international security in terms of a non-threatening formulation of Comprehensive Security. In one culture viewed as particularly 'strategic', i.e. Chinese culture, we find strong traditions of inclusive, non-aggressive forms of security. Mo Tzu and the school of Mohism (5th-3rd centuries BC) developed a rigorous body of thought and practice based on universal regard, the protection of small states, and disesteem for aggressive wars. This is paralleled by a more general (...)
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  11. Owen Flanagan (2008). Moral Contagion and Logical Persuasion in the Mozi. Journal of Chinese Philosophy 35 (3):473-491.
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  12. Chris Fraser, Is Mozi 17 a Fragment of Mozi 26?
    , originally was not an independent chapter in the Fei Gong (Condemning Aggression) series, but rather part of the ending of Mozi 26, the first of the Tian Zhi ¤Ñ§Ó (Heaven’s Intention) chapters. I will argue that we have no reason to..
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  13. Chris Fraser, Thematic Relationships in Mozi 8-13.
    Summary. Analyses of the Mohist triads tend to rely mainly on observations about linguistic or rhetorical features. In this study, I aim to supplement such research by offering observations about the thematic content of the Shang- xian ©|½å and Shangtong ©|¦P triads (MZ 8-10 and 11-13). I argue that my observations are best explained by the hypothesis that the essays in both triads were compiled in the order shang-zhong-xia ¤W¤¤¤U . I also suggest that the writers of the later texts (...)
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  14. Chris Fraser, Mohism. Stanford Encyclopedia of Philosophy.
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  15. Chris Fraser (2008). Moism and Self-Interest. Journal of Chinese Philosophy 35 (3):437-454.
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  16. Chris Fraser (2008). The Mohist School. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  17. Chris Fraser, Doctrinal Developments in the Mozi Jian Ai Triad.
    doctrines of the three Mohist factions mentioned in the Hanfeizi and Zhuangzi (Yu Yue; see his preface to Mozi Jian Gu). The digest theory: Most of the essays can be attributed to three different..
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  18. Chris Fraser, Táng Jūnyì on Mencian and Mohist Conceptions of Mind.
    Tang Junyi (T’ang Chun-i 唐君毅) was among the founders of the Chinese University of Hong Kong, the first chair of the Department of Philosophy at CUHK, an influential scholar of Chinese philosophy, and one of the leaders of the New Confucian movement. In this article, I take issue with the line of interpretation he develops in a provocative 1955 study of Mencius and Mozi. Though I don’t make the connections explicit, Tang’s views and my critique of them are relevant to (...)
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  19. Chad Hansen (1989). Mo-Tzu: Language Utilitarianism. Journal of Chinese Philosophy 16 (3-4):355-380.
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  20. Changchi Hao (2006). Is Mozi a Utilitarian Philosopher? Frontiers of Philosophy in China 1 (3):382-400.
    In this essay I argue that Mozi's philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question is that of priority in the relationship between the small self and the enlarged or collective (...)
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  21. Zizong Hu (ed.) (2007). Mozi Si Xiang Yan Jiu. Ren Min Chu Ban She.
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  22. Shiyu Jiao (2011). Mozi Gui Lai: Yi Ge Xian Dai Zhi Shi Fen Zi de Wen Hua Dan Dang. Guo Jia Tu Shu Guan Chu Ban She.
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  23. Christian Jochim (1980). Ethical Analysis of an Ancient Debate: Moists Versus Confucians. Journal of Religious Ethics 8 (1):135 - 147.
    Despite the importance of the Moist-Confucian debate to students of both Chinese thought and comparative religious ethics, it remains in need of a careful analysis using contemporary ethical theory. In presenting such an analysis, this essay aims to accomplish three things: (1) to show how Confucius and Mo-tzu were divided over the priority-of-the-right issue, the latter being a utilitarian in his working ethics despite his oft-noted interest in divine command theory; (2) to describe how their followers worked out a meta-ethical (...)
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  24. Daniel M. Johnson (2011). Mozi's Moral Theory: Breaking the Hermeneutical Stalemate. Philosophy East and West 61 (2):347-364.
    The most significant contemporary controversy surrounding the interpretation of the moral thought of Mozi is the debate over his ultimate criterion for right action. The problem is that there are two significant candidates found in the text of the Mozi.1 One is a kind of utilitarian principle: whatever benefits the world is right and whatever harms the world is wrong. The other is a divine will principle: whatever Heaven desires is right and whatever Heaven disapproves of is wrong. Both principles (...)
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  25. Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.
  26. Whalen Lai (1993). The Public Good That Does the Public Good: A New Reading of Mohism. Asian Philosophy 3 (2):125 – 141.
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  27. Yong Li (2006). The Divine Command Theory of Mozi. Asian Philosophy 16 (3):237 – 245.
    In this study, I will examine the famous 'divine command theory' of Mozi. Through the discussion of several important chapters of Mozi, including Fayi (law), Tianzhi (the will of heaven), Minggui (knowing the spirits) and Jianai (universal love), I attempt to clarify the arguments of Mozi offered in support of his distinctive ideas of serving heaven, knowing the spirits and loving all. The analysis shows that there are serious problems with his assumptions, hence they fail to support his conclusions as (...)
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  28. Hui-Chieh Loy (2012). The Mozi: A Complete Translation (Review). Philosophy East and West 62 (2):308-311.
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  29. Hui-Chieh Loy (2011). The Word and the Way in Mozi. Philosophy Compass 6 (10):652-662.
    According to A. C. Graham, ‘the crucial question’ for the early Chinese thinkers was ‘Where is the Way [dao]?’–‘the way to order the state and conduct personal life’ rather than ‘What is the Truth?’1 This observation is most apt when applied to the thinking of Mozi and his followers as it is exemplified in the ethical and political chapters of the eponymously named text .2 A striking feature of the Mohists’ thinking, however, is the concern they have with yan , (...)
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  30. Hui-Chieh Loy (2008). Justification and Debate: Thoughts on Moist Moral Epistemology. Journal of Chinese Philosophy 35 (3):455-471.
  31. Hui-Chieh Loy, Mozi (Mo-Tzu). Internet Encyclopedia of Philosophy.
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  32. Xiufen Lu 1 (2006). Understanding Mozi's Foundations of Morality: A Comparative Perspective. Asian Philosophy 16 (2):123-134.
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  33. Xiufen Lu (2006). Understanding Mozi's Foundations of Morality: A Comparative Perspective. Asian Philosophy 16 (2):123-134.
    In the Western studies of the texts of Mozi, three distinctive views have surfaced in the past few decades: (1) Mozi is inconsistent because he seems to have been committed to both a Utilitarian standard and a divine command theory; (2) Mozi is a divine command theorist who argues that it is right to benefit the world because it is the will of heaven; and (3) Mozi is a utilitarian thinker who has based morality on the criterion of whether actions (...)
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  34. Thierry Lucas (2013). Parallelism in the Early Moist Texts. Frontiers of Philosophy in China 8 (2):289-308.
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