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Mozi - The Book of Master Mo

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Mozi The Book of Master Mo
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A key work of ancient Chinese philosophy is brought back to life in Ian Johnstons 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 Galens 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 Premiers 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 TimesA magnificent and valuable achievement Journal of Chinese StudiesEminently readable and at the same time remarkably accurate...Johnstons work will be the standard for a long time China Review InternationalCompelling and engaging reading...while at the same time preserving the diction and rhetorical style of the original Chinese New Zealand Journal of Asian Studies

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THE BOOK OF MASTER MO Translated and edited with Notes by Ian Johnston - photo 1
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THE BOOK OF MASTER MO
Translated and edited with Notes by Ian Johnston
The Book of Master Mo - image 4
The Book of Master Mo - image 5
PENGUIN CLASSICS

Published by the Penguin Group
Penguin Books Ltd, 80 Strand, London WC2R 0RL , England
Penguin Group (USA) Inc., 375 Hudson Street, New York, New York 10014, USA
Penguin Group (Canada), 90 Eglinton Avenue East, Suite 700, Toronto, Ontario, Canada M4P 2Y3 (a division of Pearson Penguin Canada Inc.)
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Penguin Books (South Africa) (Pty) Ltd, Block D, Rosebank Office Park, 181 Jan Smuts Avenue, Parktown North, Gauteng 2193, South Africa

Penguin Books Ltd, Registered Offices: 80 Strand, London WC2R 0RL , England

www.penguin.com

Translation first published in a bilingual edition by The Chinese University Press 2010
This revised translation, with additional editorial material, first published in Great Britain by Penguin Classics 2013

Translation copyright Ian Johnston, 2010
Editorial material copyright Ian Johnston, 2013

Cover: By the Lake (Hubian), 1998, woodcut by Li Yitai (Photograph Bridgeman Art Library)

All rights reserved

The moral right of the translator and author of the editorial material has been asserted

Typeset by Jouve (UK), Milton Keynes

ISBN: 978-0-141-39211-0

PENGUIN Picture 6 CLASSICS

THE BOOK OF MASTER MO

MASTER MO (Mo Zi, Mo Di) lived through the last three-quarters of the fifth century BCE and established a social philosophy which, if implemented, would, he thought, remedy the ills of the turbulent and chaotic times. This was the Warring States period, during which a number of independent states struggled in China either to maintain their independence or to gain control of other states. As was the common practice among itinerant philosophers of the time, he travelled from state to state, trying to find a ruler who would implement his policies. But, unlike other philosophers, he had a second string to his bow he was also an expert in defensive warfare. Although his school did not survive the Qin unification (221 BCE ), when Legalism became the dominant political philosophy, the book bearing his name has fortunately survived as an important document from the great flowering of Chinese philosophy.

IAN JOHNSTON has had a lifelong interest in ancient languages beginning in his days as a medical undergraduate at the University of St Andrews. Despite a busy medical career he found time to pursue his studies of language, obtaining a PhD in Chinese and an MA in Latin from the Sydney University and a PhD in Greek from the University of New England, New South Wales. On his retirement as Associate Professor of Neurosurgery at Sydney University in 1999, he moved to South Bruny Island off the southern coast of Tasmania and now devotes his time to reading and translation. He has published two books of translations of early Chinese poetry (Singing of Scented Grass and Waiting for the Owl), which include some poems of his own in response to his reading of early Chinese philosophy, and two translations of early Chinese philosophical works the Mozi and the Daxue and Zhongyong (the latter in collaboration with Wang Ping) both in bilingual form. His Greek studies have focused on the remarkable second-century- CE doctor Galen, who exerted a profound and long-lasting influence on both Western and Arabian medicine. He has published a translation of Galens four fundamental treatises on the nature of diseases and symptoms and the first complete English translation of one of his major works Method of Medicine, in a bilingual form for the Loeb Classical Library (in collaboration with Greg Horsley). In 2011 he was awarded the New South Wales Premiers Prize and the PEN medallion for translation.

Contents
Introduction

There is very little biographical information on the early Chinese philosopher, Master Mo (Mo Zi, Mo Di), or on members of his school (the Mohists), which flourished during the Warring States period (475221 BCE ) immediately preceding the Qin hegemony. There is also very little known about the extant work which bears his name (the Mozi) in particular, who wrote it or when it was written or compiled. What is clear is that Master Mo and his school were major participants in the great flowering of Chinese philosophy from the sixth through the third centuries BCE . Mohism provided the first and most direct opposition to Confucianism as presented in the Analects. In doing this the Mozi represents the first use in Chinese philosophy of systematic argumentation employing criteria of validation to support its theses. It contains the earliest speculations on the natural sciences and several key aspects of philosophy for example, epistemology, logic and philology. It contains a detailed exposition of the methods of defensive warfare, so important in such turbulent times. Above all, it contains the reasoned presentation of the ten core doctrines which comprise Master Mos social and political philosophy. To summarize, these ten doctrines may be reduced to five groups:

  1. The fundamental doctrine of love for all people without partiality towards individuals or groups; this love becomes manifest in the exchange of mutual benefit.
  2. Establishment of a multilevel, hierarchical administrative structure, with selection based on moral worth and general ability, and on a uniformity of core beliefs extending down from the Emperor, the Son of Heaven, to ordinary men and women.
  3. Recognition of a system of supramundane surveillance involving Heaven, ghosts and spirits capable of observing human activities and responding by rewarding goodness and punishing evil.
  4. A policy of restraint and moderation in the use of materials and wealth.
  5. Rejection of the idea of fate as instrumental in the lives of people.

Master Mos overriding justification for his system was that it made for a better functioning and happier society, especially compared to the chaos that prevailed at the time, but also generally and eternally that is, it worked to everyones advantage.

Despite the undoubted merits of the Mohist doctrines and the importance of the school at the time of its flourishing, Mohism largely died out with the progressive entrenchment of Confucianism as the state philosophy during the Han Dynasty (206 BCE 221 CE ). The book itself (Mozi) was largely neglected during the ensuing centuries until it was rediscovered by scholars of the evidential research school in the Qing Dynasty (16441911) men who were prepared to grapple with the textual difficulties and re-establish an interest in Mohism, even if only from historic and philological standpoints. It was, then, due to their efforts that the

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