兼愛(上)

The sage whose task is to bring order to the realm must know the source from which disorder arises before he can set it right; if he does not know the source from which disorder arises, he cannot set it right. This is like a physician treating a person's illness: he must know the source from which the illness arises before he can treat it; if he does not know the source from which the illness arises, he cannot treat it. Why should putting disorder to right be any different? One must know the source from which disorder arises before one can set it right; if one does not know the source from which disorder arises, one cannot set it right. The sage whose task is to bring order to the realm must examine the source from which disorder arises. When we examine where disorder arises from, it arises from failure to love one another.

When ministers and sons are not filial toward their lords and fathers -- this is what is called disorder. The son loves himself but does not love his father, so he harms his father to benefit himself. The younger brother loves himself but does not love his elder brother, so he harms his elder brother to benefit himself. The minister loves himself but does not love his lord, so he harms his lord to benefit himself. This is what is called disorder. Even when fathers are not kind to their sons, elder brothers are not kind to their younger brothers, and lords are not kind to their ministers -- this too is what the realm calls disorder.

If everyone in the realm loved universally, loving others as they love themselves, would there still be any who are unfilial? If one regarded one's father, elder brother, and lord as one regards oneself, how would one act unfilially? Would there still be any who are unkind? If one regarded one's younger brother, son, and minister as one regards oneself, how would one act unkindly? Therefore unfiliality and unkindness would cease to exist. Would there still be thieves and bandits? If one regarded others' homes as one's own home, who would steal? If one regarded others' persons as one's own person, who would rob? Therefore thieves and bandits would cease to exist. Would there still be great officers disrupting one another's families or feudal lords attacking one another's states? If one regarded others' families as one's own family, who would cause disruption? If one regarded others' states as one's own state, who would attack? Therefore great officers disrupting families and feudal lords attacking states would cease to exist. If everyone in the realm loved universally, state would not attack state, family would not disrupt family, there would be no thieves or bandits, and lords and ministers, fathers and sons would all be able to act with filiality and kindness. If it were thus, the realm would be well-governed.

Therefore the sage whose task is to bring order to the realm -- how can he not prohibit hatred and encourage love? When the realm universally loves one another there is order; when all mutually hate one another there is chaos. Therefore Master Mozi said: 'We must not fail to encourage people to love one another -- this is the reason.'