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  1. 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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  2. 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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  3. 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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  4. 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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  5. Mozi Yu Mo Jia Xue Pai.Yanshi Qin - 2004 - Shandong Wen Yi Chu Ban She.
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  6. Mozi Ji Gu.Huanbiao Wang - 2005 - Shanghai Gu Ji Chu Ban She.
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  7. Mozi Jiao Zhu.Yujiang Wu - 2006 - Zhonghua Shu Ju.
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  8. Mozi da Ci Dian.Yu'an Wang - 2006 - Shandong da Xue Chu Ban She.
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  9. Mozi Ji Mo Jia Yan Jiu =.Jianfeng Zhan - 2007 - Hua Zhong Shi Fan da Xue Chu Ban She.
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  10. 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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  11. Mozi Ci Hui Yan Jiu.Zhuocai Sun - 2008 - Zhongguo She Hui Ke Xue Chu Ban She.
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  12. 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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  13. Mozi Zhi.Zhihan Zhang (ed.) - 2009 - Shandong Ren Min Chu Ban She.
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  14. The Future is Moist.Roy Ascott - 1999 - Art Inquiry. Recherches Sur les Arts 1:85-86.
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  15. "Mozi" Cheng Shou Zhu Pian Yan Jiu.Dangshe Shi - 2011 - Zhonghua Shu Ju.
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  16. 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. An Introduction to Chinese Philosophy.Karyn Lai - 2008 - 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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  2. Parallelism in the Early Moist Texts.Thierry Lucas - 2013 - Frontiers of Philosophy in China 8 (2):289-308.
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  3. 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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  4. Mozi Si Xiang Yan Jiu.Zizong Hu (ed.) - 2007 - Ren Min Chu Ban She.
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  5. Mozi Yan Jiu.Shengqiang Cao & Zhuocai Sun (eds.) - 2008 - Zhongguo She Hui Ke Xue Chu Ban She.
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  6. 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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  7. 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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  8. The Mozi: A Complete Translation (Review).Hui-Chieh Loy - 2012 - Philosophy East and West 62 (2):308-311.
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  9. 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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  10. 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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  11. Ian Johnston, The Mozi: A Complete Translation. [REVIEW]Dan Robins - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):551-556.
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  12. 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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  13. Mozi: Basic Writings.Di Mo - 2003 - Columbia University Press.
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  14. 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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  15. 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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  16. 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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  17. Mo Tzu Against the Confucians: A Defense of Mo Tzu's Utilitarianism'.MR Martin - unknown
  18. 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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  19. 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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  20. Understanding Mozi's Foundations of Morality: A Comparative Perspective.Xiufen Lu 1 - 2006 - Asian Philosophy 16 (2):123-134.
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  21. Is Mo Tzu a Utilitarian?Dennis M. Ahern - 1976 - Journal of Chinese Philosophy 3 (2):185-193.
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  22. Another Look at Utilitarianism in Mo‐Tzu's Thought.Dirck Vorenkamp - 1992 - Journal of Chinese Philosophy 19 (4):423-443.
    In his article about utilitarianism and Mo‐tzu's thought, Dennis Ahem has argued that we should distinguish between two types of utilitarianism. The first he calls “strong utilitarianism”. Ahern says that the distinctive characteristic of this type of utilitarianism is the notion that the final criterion for an action, value, etc. is its utility .1.
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  23. Social Utilitarianism in the Philosophy of Mo Tzu.Alice Lum - 1977 - Journal of Chinese Philosophy 4 (2):187-207.
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  24. Mo-Tzu: Language Utilitarianism.Chad Hansen - 1989 - Journal of Chinese Philosophy 16 (3-4):355-380.
  25. Mo Tzu and the Foundations of Morality.David E. Soles - 1999 - Journal of Chinese Philosophy 26 (1):37-48.
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  26. Universalism Versus Love with Distinctions: An Ancient Debate Revived.David B. Wong - 1989 - Journal of Chinese Philosophy 16 (3-4):251-272.
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  27. Motse ... The Neglected Rival of Confucius.Yi-Pao Mei - 1934 - London: A. Probsthain.
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  28. Mozi Versus Xunzi on Music.Keping Wang - 2009 - Journal of Chinese Philosophy 36 (4):653-665.
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  29. Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia Univ Pr.
    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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  30. Inclusive Strategies for Restraining Aggression—Lessons From Classical Chinese Culture.R. James Ferguson - 1998 - 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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  31. An Approach to Verification Beyond Tradition in Early Chinese Philosophy: Mo Tzu's Concept of Sampling in a Community of Observers.Anne D. Birdwhistell - 1984 - Philosophy East and West 34 (2):175-183.
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  32. Human Agency and the Ideal of Shang Tong (Upward Conformity) in Early Mohist Writings.Erica Brindley - 2007 - Journal of Chinese Philosophy 34 (3):409–425.
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  33. Preface: Mozi Ùp (Fl. 479–438 Bce) Reconsidered.Chung-ying Cheng - 2008 - Journal of Chinese Philosophy 35 (3):377-378.
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  34. Moism: Despotic or Democratic?Chaehyun Chong - 2008 - Journal of Chinese Philosophy 35 (3):511-521.
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