耕柱

Geng Zhu

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驥足以責

The Thoroughbred Deserves Reproof

子墨子怒耕柱子。耕柱子曰："我毋俞於人乎？"子墨子曰："我將上大行，駕驥與羊，子將誰驅？"耕柱子曰："將驅驥也。"子墨子曰："何故驅驥也？"耕柱子曰："驥足以責。"子墨子曰："我亦以子為足以責。"

Master Mozi was angry with Geng Zhu. Geng Zhu said: 'Am I not better than others?' Master Mozi said: 'Suppose I am about to ascend a great mountain pass and must choose between driving a thoroughbred horse and a sheep -- which would you drive?' Geng Zhu said: 'I would drive the thoroughbred.' Master Mozi said: 'Why the thoroughbred?' Geng Zhu said: 'Because the thoroughbred deserves to be held to account.' Master Mozi said: 'I too consider you worthy of being held to account.'

Notes

1person耕柱子Geng Zhu

Geng Zhu (耕柱子) was one of Mozi's most prominent disciples. This chapter and the next three (46-49) are collections of dialogues featuring Mozi and his followers, preserving conversations that illustrate Mohist principles through real-life exchanges.

鬼神之明智

The Wisdom of Ghosts and Spirits

巫馬子謂子墨子曰："鬼神孰與聖人明智？"子墨子曰："鬼神之明智於聖人，猶聰耳明目之與聾瞽也。"

Wuma Zi said to Master Mozi: 'Who is wiser, the ghosts and spirits or the sages?' Master Mozi said: 'The ghosts and spirits surpass the sages in wisdom as sharp ears and keen eyes surpass the deaf and blind.'

Notes

1person巫馬子Wuma Zi

Wuma Zi (巫馬子) appears as a recurring interlocutor in these dialogues, often representing a skeptical or opposing position that allows Mozi to articulate his views through debate.

兼愛與偏愛之辯

The Debate over Universal versus Partial Love

巫馬子謂子墨子曰："子兼愛天下，未雲利也；我不愛天下，未雲賊也。功皆未至，子何獨自是而非我哉？"子墨子曰："今有燎者於此，一人奉水將灌之，一人摻火將益之，功皆未至，子何貴於二人？"巫馬子曰："我是彼奉水者之意，而非夫摻火者之意。"子墨子曰："吾亦是吾意，而非子之意也。"

Wuma Zi said to Master Mozi: 'You practice universal love for the world, yet there is no evidence of benefit; I do not love the world, yet there is no evidence of harm. Since neither of us has achieved results, why do you alone consider yourself right and me wrong?' Master Mozi said: 'Suppose there is a fire here. One person carries water to douse it; another carries fuel to feed it. Neither has yet achieved a result. Which of the two do you value more?' Wuma Zi said: 'I approve of the intention of the one carrying water, and disapprove of the one carrying fuel.' Master Mozi said: 'I likewise approve of my intention, and disapprove of yours.'

義天下之良寶

Righteousness is the World's Greatest Treasure

子墨子曰："和氏之璧、隋侯之珠、三棘六異，此諸侯之所謂良寶也。可以富國家，眾人民，治刑政，安社稷乎？曰：不可。所謂貴良寶者，為其可以利也。而和氏之璧、隋侯之珠、三棘六異，不可以利人，是非天下之良寶也。今用義為政於國家，人民必眾，刑政必治，社稷必安。所為貴良寶者，可以利民也，而義可以利人，故曰：義，天下之良寶也。"

Master Mozi said: 'The jade disc of He, the pearl of the Marquis of Sui, and the Three-Thorned Six-Marvelous -- these are what the feudal lords call precious treasures. But can they enrich the state, multiply the population, bring order to punishments and governance, and secure the altars of soil and grain? No, they cannot. What makes a treasure truly precious is that it can bring benefit. The jade disc of He, the pearl of the Marquis of Sui, and the Three-Thorned Six-Marvelous cannot benefit people, so they are not the world's true treasures. If one governs a state with righteousness, the population will necessarily be numerous, governance will necessarily be well-ordered, and the state will necessarily be secure. What makes a treasure truly precious is that it benefits the people, and righteousness can benefit people. Therefore I say: righteousness is the world's greatest treasure.'

偏愛之自我矛盾

The Self-Contradiction of Partial Love

巫馬子謂子墨子曰："我與子異，我不能兼愛。我愛鄒人于越人，愛魯人於鄒人，愛我鄉人於魯人，愛我家人於鄉人，愛我親於我家人，愛我身於吾親，以為近我也。"子墨子曰："子之義將匿邪，意將以告人乎？"巫馬子曰："我何故匿我義？吾將以告人。"子墨子曰："然則一人說子，一人慾殺子以利己；十人說子，十人慾殺子以利己；天下說子，天下欲殺子以利己。一人不說子，一人慾殺子，以子為施不祥言者也；十人不說子，十人慾殺子，以子為施不祥言者也；天下不說子，天下欲殺子，以子為施不祥言者也。說子亦欲殺子，不說子亦欲殺子，是所謂經者口也，殺常之身者也。"

Wuma Zi said to Master Mozi: 'I differ from you. I cannot practice universal love. I love the people of Zou more than the people of Yue, the people of Lu more than those of Zou, my fellow villagers more than those of Lu, my family more than my villagers, my parents more than my family, and myself more than my parents -- because they are closer to me.'

Master Mozi said: 'Will you keep this doctrine secret, or will you tell people about it?' Wuma Zi said: 'Why would I keep it secret? I will tell people.'

Master Mozi said: 'Then if one person is pleased with your doctrine, that one person will want to kill you to benefit himself. If ten people are pleased, ten will want to kill you to benefit themselves. If the whole world is pleased, the whole world will want to kill you. If one person is displeased, that one person will want to kill you as a spreader of evil doctrine. If the whole world is displeased, they will all want to kill you. Those who are pleased with your doctrine also want to kill you; those who are displeased also want to kill you. What comes from your mouth will be what brings death upon your body.'

Notes

1context

This is one of Mozi's most famous arguments against partial love (偏愛). He shows that the doctrine of self-preference, if universalized, is self-defeating: everyone prioritizing themselves leads to universal predation. This anticipates the structure of game-theoretic arguments like the Prisoner's Dilemma.

Edition & Source

Text: 《墨子》 Mozi
Edition: 中華古詩文古書籍網 transcription, 《四部叢刊》本
Commentary: Mo Di (墨翟) et al., Warring States period