Mohism·Modern Mohism·Research on Mohist doctrine

Luan Tiaofu said: “The scholars of Confucianism and Mohism in Qing Dynasty were just corrections and annotations, and they had nothing to do with their studies at the beginning. In the past twenty years (referring to 1912-1932), the writings on Mohism have gathered together, and the profound meaning of Mohism has been revealed day by day." (Luan Tiaofu: "Moism in the Past Twenty Years", See "Collection of Research Papers on Mozi")

Among the Mohist researchers at the beginning of this century, the most influential was Liang Qichao. Starting from 1904, Liang successively published "The Theory of Zimozi" in "Xinmin Congbao". By 1921, it was expanded into "Mozi's Academic Cases", with eight chapters. Discuss the fundamental concept of Mohism - universal love, Mohism's utilitarianism and economic theory, Mozi's religious thought, Mohist's new social organization method, Mohism in practice, Mohism's theory of Neo-Confucianism and other sciences. Appendix: Examination of Mohists and Mohist Schools, and Mozi's Chronology. This book was the first to analyze Mohism from a modern social science perspective and was written in vernacular, which had a huge impact.

In 1919, Hu, who returned from studying in the United States, applied Western philosophical methods to study ancient Chinese thought and published the first volume of "Outline of the History of Chinese Philosophy". The fourth chapter is "Mozi", which is divided into a brief biography of Mozi, Philosophical Method, Three Tables Method and Mozi. The sixth chapter discusses "Mo Bian" and Bie Mo, theory of knowledge, debaters Hui Shi and Gongsun Long, etc. The whole book is written in vernacular.

Luan Tiaofu pointed out: "As soon as Gu Zi's "Outline" and "Xue An" came out, works on philosophy and ink came in droves. If you examine the facts, they will be dazzling. It is all the sweat of Anhui (referring to Hu Shi)'s camels; the sudden rise of the new army is probably the remnant of Xinhui (referring to Liang Qichao)'s academic case, and his words are mixed and unreasonable... and he is furious and angry. After that, Shi's outline became the target of public criticism." (Luan Tiaofu's "Moxue in Twenty Years") Liang and Hu's contributions are indeed huge, but it cannot be said that others are unworthy. As for everyone criticizing Hu Shi, this is conducive to the development of academics and is not a bad thing.

In 1921, Yi Baisha published "Shu Mo" in "New Youth", describing the origin of Mohism, the history of Mozi and the "Mo Jing".

In 1922, Chen Guyuan published "Mozi's Political Philosophy", which described various aspects of Mozi's political thought according to the general introduction, sub-themes, and remaining remarks.

In 1922, Wang Tongling published "The Similarities and Differences between Confucianism and Mohism", with a preface describing the era when Confucius and Mohism were born, and eight chapters, which discuss religion, morality, politics, ideal figures, the Bible, biographies of sages, and doctrines. When comparing concepts and thoughts, I will quote two original texts, and then add some conclusions. It is the first comparative monograph on Confucius and Mohism.

In 1923, Zhang Chunyi published "Mo Xue Discipline", which was divided into education, arithmetic, metaphysics, calculus and theory, ethics, politics, philosophy, jurisprudence, financial management, military, religion and other disciplines.

In 1924, Lang Qingxiao published "Mozi Philosophy", with thirteen chapters, including the background of the times, the origin of Mohism, the author of fifty-three chapters, fundamental concepts, universal love, and philosophy of life. Political philosophy, pragmatism, Mohist science, criticisms of Mohism by various schools, the influence of Mohist thought, etc.

In 1924, Hu Yunyu published "The Theory of Mozi", which is divided into general theory, Fei Gong theory, Jie Yong theory, Fei Yu theory, Jie burial and short mourning theory, Shang Tong theory, Fa Tian theory, and Miscellaneous treatises. , first discuss each statement, and then attach the original text in paragraphs.

In 1925, Zhang Shizhao published a series of articles in "Jiayin Weekly" and "Oriental Magazine" including "Ming Mo Zi Ying Kao" and later compiled it into "Zhang's Mohism", which was highly regarded by the academic community. .

In 1926, Chen Zhu published "Ten Treatises on Mohism", which divided the general outline of Mohism, the general outline of Mohism, the style of classics, the purpose of education, political theory, literature, and the similarities and differences with other scholars. On similarities and differences, a review of Mohism in the past dynasties, and other chapters.

In 1927, Jiang Weiqiao published "Yang Mo Philosophy". The second chapter is devoted to Mohism. It is divided into ten chapters to discuss the foundation of Mohism's theory, including love, friendship, thrift, and practice, but not attack, making friends, and cultivation. Qi Zhiping, origins, comments, appendix "Comparison between Mohism and Jesus".

In 1929, Qian Mu published the book "Mozi", which is divided into a biography of Mozi, the content of Mozi's books, three chapters on Mozi's summary, and a chronology of Mozi's authors. Qian also wrote a book called "The Years of the Pre-Qin Scholars", which examines Mozi in great detail.

In 1930, Feng Youlan published "History of Chinese Philosophy", in which the fifth chapter is "Mozi and the Early Mohists", which describes Mozi's textual research in sections, "Jing", "Jing Shuo" and "Daqi" The era of "Xiaochei" includes love, non-aggression, politics, etc. Chapter 11 discusses the "Mo Jing" and later Mohists, discussing knowledge, similarities and differences, the debate between Jian Bai and so on. Feng Youlan proposed the name "late Mohism" for the first time.

In 1936, Fang Shuichu published "The Origin of Mohism", with ten chapters in the first volume. The first four chapters discuss Mozi's life experience, deeds, works, and life background. The fifth chapter is Mozi's theory (politics). Thoughts, economic doctrines, religious beliefs, and fundamental spirits), Chapter 6 Mohist Organization, Chapter 7. The Teaching of Mohism, Chapter 8. The progress of Mohism (the system of later Mohists, Zhenmo and Bianmo and Feimo, the author of the "Mo Jing", the summary of the "Mo Jing", the revision and development of the Mohist meaning, the new interpretation of universal love and non-attack, knowledge Arguments and debates, difficult arguments with other scholars, practical science, explanations of doubts in "Mo Jing"). Chapters 9 and 10 discuss the decline and resurrection of Mohism. The second volume is divided into four chapters, refuting the theory that Mozi was not named Mo, that Mozi was an Indian Buddhist, that Mozi was an Indian Brahmin, and that Mozi was an Arab Muslim. This book is one of the most abundant materials and the most detailed discussion among the Mohist research works of the 1930s.

During the Anti-Japanese War, the country was in dire straits, and few Mohist works were published.

In the early 1940s, Guo Moruo published "The Thoughts of Mozi" (see "The Bronze Age") and "Criticisms of Kong Mo" (see "Ten Critiques"). He completely rejected the Mohist school and believed that Mozi was a supporter of slavery and served the princes. This theory caused a long debate, and most people disagreed with Guo's opinion.

In 1948, Yang Rongguo published "History of Ancient Chinese Thought". Chapter 5 discusses Mozi's thoughts, including Mozi's personality, criticism of Confucius' rectification of his name, criticism of Confucius's thoughts on benevolence, starting from the criticism of the old The political propositions put forward in political criticism, the criterion for understanding truth - the three tables method, Mozi's methods and his criticism of fatalism. Yang's views are exactly the opposite of Guo's, fully affirming Mozi, and even "Ming Gui" is said to be "fighting for equality for the people."