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  1. Timing and Rulership in Master Lu's Spring and Autumn Annals (LUshih Chunqou).James Daryl Sellmann - 2002 - Albany, NY, USA: SUNY Press.
    The Lüshi chunqiu was written for and inspired the king who united the warring state to become China's first emperor in 221 BCE. This book explicates the concept of "proper timing," proposing that it helps bring unity to the diverse eclectic content of the text. The book analyzes the roles of human nature, the justification for the existence of the state, and the significance of personal, historical and cosmic timing. An organic instrumental position emerges from the diverse theories contained in (...)
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  2. Individualism in Early China: Human Agency and the Self in Thought and Politics.Erica Fox Brindley - 2010 - University of Hawaii Press.
    Conventional wisdom has it that the concept of individualism was absent in early China. In this uncommon study of the self and human agency in ancient China, Erica Fox Brindley provides an important corrective to this view and persuasively argues that an idea of individualism can be applied to the study of early Chinese thought and politics with intriguing results. She introduces the development of ideological and religious beliefs that link universal, cosmic authority to the individual in ways that may (...)
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  3. The Mozi: A Complete Translation.Ian Johnston (ed.) - 2010 - Columbia University Press.
    The _Mozi_ is a key philosophical work written by a major social and political thinker of the fifth century B.C.E. It is one of the few texts to survive the Warring States period and is crucial to understanding the origins of Chinese philosophy and two other foundational works, the _Mengzi_ and the _Xunzi_. Ian Johnston provides an English translation of the entire _Mozi_, as well as the first bilingual edition in any European language to be published in the West. His (...)
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  4. The Mozi as an Evolving Text: Different Voices in Early Chinese Thought.Carine Defoort & Nicolas Standaert (eds.) - 2013 - 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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  5. On the Argument for Jian’Ai.Hui-Chieh Loy - 2013 - 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. Logical Analysis and Later Mohist Logic: Some Comparative Reflections.Marshall D. Willman - 2010 - Comparative Philosophy 1 (1):53-77.
    Any philosophical method that treats the analysis of the meaning of a sentence or expression in terms of a decomposition into a set of conceptually basic constituent parts must do some theoretical work to explain the puzzles of intensionality. This is because intensional phenomena appear to violate the principle of compositionality, and the assumption of compositionality is the principal justification for thinking that an analysis will reveal the real semantical import of a sentence or expression through a method of decomposition. (...)
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  7. Mozi Yu Mo Jia Xue Pai.Yanshi Qin - 2004 - Shandong Wen Yi Chu Ban She.
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  8. Mozi Ji Gu.Huanbiao Wang - 2005 - Shanghai Gu Ji Chu Ban She.
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  9. Mozi Jiao Zhu.Yujiang Wu - 2006 - Zhonghua Shu Ju.
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  10. Mozi da Ci Dian.Yu'an Wang - 2006 - Shandong da Xue Chu Ban She.
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  11. Mozi Ji Mo Jia Yan Jiu =.Jianfeng Zhan - 2007 - Hua Zhong Shi Fan da Xue Chu Ban She.
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  12. Mozi Kan Wu.Su Shixue Zhuan - unknown - 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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  13. Mozi Ci Hui Yan Jiu.Zhuocai Sun - 2008 - Zhongguo She Hui Ke Xue Chu Ban She.
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  14. Gu Dai Fang Yu Jun Shi Yu Mo Jia He Ping Zhu Yi: "Mozi, Bei Cheng Men" Zong He Yan Jiu.Yanshi Qin - 2008 - Ren Min Chu Ban She.
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  15. Mozi Zhi.Zhihan Zhang (ed.) - 2009 - Shandong Ren Min Chu Ban She.
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  16. The Future is Moist.Roy Ascott - 1999 - Art Inquiry. Recherches Sur les Arts 1:85-86.
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  17. "Mozi" Cheng Shou Zhu Pian Yan Jiu.Dangshe Shi - 2011 - Zhonghua Shu Ju.
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  18. Mo di Yu "Mozi".Zhongyuan Sun - 2012 - Wu Nan Tu Shu Chu Ban Gu Fen You Xian Gong Si.
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Mozi
  1. Skill and Expertise in Three Schools of Classical Chinese Thought.Hagop Sarkissian - forthcoming - In Ellen Fridland & Carlotta Pavese (eds.), Routledge Handbook of Skill and Expertise. Routledge.
    The classical Chinese philosophical tradition (ca. 6th to 3rd centuries BCE) contains rich discussion of skill and expertise. Various texts exalt skilled exemplars (whether historical persons or fictional figures) who guide and inspire those seeking virtuosity within a particular dao (guiding teaching or way of life). These texts share a preoccupation with flourishing, or uncovering and articulating the constituents of an exemplary life. Some core features thought requisite to leading such a life included spontaneity, naturalness, and effortless ease. However, there (...)
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  2. The Tension Between Divine Command Theory and Utilitarianism in Mozi and George Berkeley: A Comparison.Michael Hemmingsen - 2020 - Philosophy East and West 70 (3):740-756.
    Mozi and George Berkeley are philosophers who are not often put into conversation. However, I argue that comparing them can shed some light on the relationship between certain philosophical positions and their resulting moral philosophies. Specifically, I will draw attention to the way that their lack of interest in an appearance-reality distinction and in "essence" gives rise to a tension between consequentialism and divine command theory. These similarities exist despite the fact that Mozi and Berkeley otherwise have quite distinct views. (...)
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  3. Afterthought—Contextualizing and Looking Forward.Eirik Lang Harris - 2020 - Philosophical Forum 51 (1):81-87.
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  4. Mohist Naturalism.Eirik Lang Harris - 2020 - Philosophical Forum 51 (1):17-31.
    In this paper, I wish to examine the plausibility of two distinct but interrelated claims that might arise out of reading the Mozi . First, I want to examine the plausibility of understanding Mohist philosophy as quite naturalistic, notwithstanding the Mozi’s apparent discussion of a Heaven (tian 天) that has desires, likes, and dislikes and ghosts and spirits who do Heaven’s bidding. In this vein, I wonder if the Mohists think that it is simply a fact of the universe that (...)
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  5. An Introduction to Chinese Philosophy (2nd Ed.).Karyn Lai - 2018 - Cambridge University Press.
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn and Warring States periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up (...)
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  6. Partial Values: A Comparative Study in the Limits of Objectivity.Kevin DeLapp - 2018 - Rowman & Littlefield International.
    An examination of the tensions between different conceptions of objectivity and subjectivity, and impartiality and partiality, as they arise in epistemology, ethical theory, and metaethics. Resources from classical Chinese philosophy are leveraged throughout the work to showcase new alternative ways of resolving these tensions.
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  7. Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  8. Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  9. Moism 1 : Despotic or Democratic 2?Chaehyun Chong - 2008 - Journal of Chinese Philosophy 35 (3):511-521.
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  10. Moral Contagion and Logical Persuasion in the Mozi《墨子》 1.Owen Flanagan - 2008 - Journal of Chinese Philosophy 35 (3):473-491.
  11. Mengzi’s () Inheritance, Criticism, and Overcoming of Moist Thought.Weixiang Ding - 2008 - Journal of Chinese Philosophy 35 (3):403-419.
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  12. Human Agency and the Ideal of Shang Tong in Early Mohist Writings 1.Erica Brindley - 2007 - Journal of Chinese Philosophy 34 (3):409-425.
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  13. Mencius' Criticism of Mohism: An Analysis of "Meng Tzu" 3A: 5.Kwong-loi Shun - 1991 - Philosophy East and West 41 (2):203-214.
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  14. Parallelism in the Early Moist Texts.Thierry Lucas - 2013 - Frontiers of Philosophy in China 8 (2):289-308.
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  15. Jian Ai and the Mohist Attack of Early Confucianism.Wai Wai Chiu - 2013 - 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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  16. Mozi Si Xiang Yan Jiu.Zizong Hu (ed.) - 2007 - Ren Min Chu Ban She.
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  17. Mozi Yan Jiu.Shengqiang Cao & Zhuocai Sun (eds.) - 2008 - Zhongguo She Hui Ke Xue Chu Ban She.
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  18. Mozi Gui Lai: Yi Ge Xian Dai Zhi Shi Fen Zi de Wen Hua Dan Dang.Shiyu Jiao - 2011 - Guo Jia Tu Shu Guan Chu Ban She.
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  19. Human Rights Ideology as Endemic in Chinese Philosophy: Classical Confucian and Mohist Perspectives.Haiming Wen & William Keli’I. Akina - 2012 - Asian Philosophy 22 (4):387-413.
    This article counters the popular misunderstanding that China lacks a conception of human rights in its philosophical heritage. The authors demonstrate that even divergent traditions such as Classical Confucianism and Mohism provide strong and pervasive antecedents for human rights ideology, and both have much to contribute to the contemporary Chinese articulation of human rights theory and practice. The first part of the article shows that traditional Confucian values have the capacity to produce a social environment in which rights outcomes are (...)
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  20. The Mozi: A Complete Translation (Review).Hui-Chieh Loy - 2012 - Philosophy East and West 62 (2):308-311.
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  21. Mohist Care.Dan Robins - 2012 - Philosophy East and West 62 (1):60-91.
    As the Mohist doctrine of inclusive care (jian ai 兼愛) is usually understood, it is an affront to both human nature and commonsense morality.1 We are told that the Mohists rejected all particularist ties, especially to family, in the interests of a radically universalist ethic.2 But love for those close to us is deeply rooted in our natures, and few would deny that this love has moral significance. If the Mohists did deny this, it would be easy to dismiss them, (...)
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  22. The Word and the Way in Mozi.Hui-Chieh Loy - 2011 - 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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  23. Ian Johnston, The Mozi: A Complete Translation: New York: Columbia University Press/Hongkong: Chinese University Press, 2010, Lxxxvii + 944 Pages. [REVIEW]Dan Robins - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):551-556.
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  24. A Study on the Dating of the Mozi Dialogues and the Mohist View of Ghosts and Spirits.Ding Sixin - 2011 - Contemporary Chinese Thought 42 (4):39-87.
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  25. Mozi: Basic Writings.Di Mo - 2003 - Columbia University Press.
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  26. Unfolding Mozi's Standard of Sound Doctrine.Steven A. Stegeman - 2011 - Asian Philosophy 21 (3):227 - 239.
    This essay revolves around a careful assessment of Hui-chieh Loy's essay ?Justification and Debate: Thoughts on Moist Moral Epistemology?. There is much to appreciate in Loy's analysis of the standard of sound doctrine in the ?Against Fatalism? chapters of the Mozi, but a close reading of Loy's essay reveals problematic aspects in his approach along both hermeneutic and logical lines. For one, he groups Mozi's tests of the standard of sound doctrine in a way that does not square well with (...)
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  27. Inference in the Mengzi 1a: 7.Koji Tanaka - 2011 - Journal of Chinese Philosophy 38 (3):444-454.
    In 1A:7 of the Mengzi, Mengzi tries to convince King Xuan of Qi that he is a “true” king. As a reading of Mengzi’s reasoning involved in his attempt at persuasion, David Nivison advances an inferential view, according to which Mengzi’s persuasion involves inferences. In this paper, I consider the assumptions underlying the objections raised against Nivison’s inferential view. I argue that these objections assume a contemporary Western view about the nature of logic and inferences. I propose an alternative characterisation (...)
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  28. Ethical Analysis of an Ancient Debate: Moists Versus Confucians.Christian Jochim - 1980 - 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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  29. Mo Tzu Against the Confucians: A Defense of Mo Tzu's Utilitarianism'.MR Martin - unknown
  30. Manufacturing Mohism in the Mencius.Thomas Radice - 2011 - Asian Philosophy 21 (2):139 - 152.
    The Mencius contains several negative remarks about the Mohists and their doctrine of ?universal love? (jian?ai). However, little attention has been paid to whether Mencius? descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show that the image (...)
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  31. Mozi's Moral Theory: Breaking the Hermeneutical Stalemate.Daniel M. Johnson - 2011 - 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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  32. Understanding Mozi's Foundations of Morality: A Comparative Perspective.Xiufen Lu 1 - 2006 - Asian Philosophy 16 (2):123-134.
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