Mohists

As to the second standard, what people see and hear, the Mohists offer no defense.

Mohism Fraser, Chris 2009

How we treat people is determined by the notion of right (yi), which is based on intrinsic goods such as social order (zhi), the Mohists 'conception of which, as we saw above, entails that we do more for those standing in close relationships to us.

Mohism Fraser, Chris 2009

The individualist stance of the selfish, rational egoist does not occur to the Mohists as an alternative to be addressed or refuted.

Mohism Fraser, Chris 2009

To the Mohists, the defining feature of this dao is that it promotes the welfare or “benefit”

Mohism Fraser, Chris 2009

Presumably, in line with the compelling points in the Mohists 'arguments, the norms and practices justified by this approach would lead individuals to adopt the attitude of inclusive care, and so to include everyone within the scope of their moral concern.

Mohism Fraser, Chris 2009

Moreover, the process of citing a fa, comparing something to it, and then judging whether the two are similar constitutes the Mohists 'basic conception of practical reasoning.

Mohism Fraser, Chris 2009

The Mohists 'state of nature myth thus provides at least a prima facie instrumental justification of their vision of the state.

Mohism Fraser, Chris 2009

The Mohists 'view of knowledge thus illustrates the practical orientation of early Chinese thought, as sketched in the discussion of fa (models) in the previous section.

Mohism Fraser, Chris 2009

Instead, the Mohists seem to treat knowledge simply as correct judgment, which they understand as correct distinction drawing.

Mohism Fraser, Chris 2009

The Mohists applied a pragmatic, non-representational theory of language and knowledge and developed a rudimentary theory of analogical argumentation.

Mohism Fraser, Chris 2009