This term means conforming to the superior in applying standards for right and wrong. It is one of the basic positions of the Mohist school. Mozi (468?-376 BC) believed that in the absence of a state and political power, confusion over right and wrong would give rise to conflict and fighting, causing harm to the antagonists. Therefore, he held that worthy and talented men should be the Son of Heaven and his officials at various levels. Everyone should adopt their superior’s standards for judging right and wrong in words and deeds, and ultimately follow the ruler’s standards. The sovereign ruler himself should submit to Heaven’s will. The Mohists believed that conforming upwardly was an important means to ensure great order under heaven.
The philosopher Hui Shi’s (370?-310? BC) approach to commonality and difference among things was to unite them, regarding commonalities and differences as relative. There are bound to be small or great similarities and differences between any two concrete things. If we look at them from the point of view of commonality, all things have something in common, so they can be said to be similar. If we look at them from the point of view of difference, no two things are completely the same, so they are all different. Whether things are in common or different depends on the perspective from which we look at them. This led Hui Shi to determine that commonalities and differences are not separate; that is, they are unified.
The term means achieving overall harmonious co-existence on the basis of respecting differences and diversity. Uniformity and harmony are two different attitudes to treating and accommodating social groups. Uniformity means obliterating differences in everything while harmony is to keep and respect the differences. Allowing different things to complement and supplement each other will create a harmonious whole full of vitality and creativity.
The term means to seek points of agreement while maintaining difference of opinion. Scholars of the Warring States Period such as Hui Shi (370?-310? BC) and Zhuangzi (369?-286BC) believed that differences and antitheses between all things are relative, and that commonalities exist within differences. From a dialectical perspective, differences between all things are relative and there is always the possibility of one thing transforming into its opposite. The Confucian culture represented by Confucius (551-479 BC) stressed that in relations between people and between states, “harmony without uniformity” should be achieved through accommodation, provided that differences between the parties are recognized. The greatest possible consensus between all sides is ultimately reached by acknowledging the existence of differences or setting them aside. To achieve such consensus, people should recognize the diversity of cultures and values and not seek absolute unanimity or forced agreement; and they should look at problems as much as possible from the perspective of others. This approach subsequently became an important principle underlying China’s handling of foreign relations.
Universal love, equal affection for all individuals, is a basic concept of the Mohist School of thought, as opposed to the principle of differentiated love advocated by the Confucian School. Universal love emphasizes that you should love others as you love yourself, and love others’ relatives and people of other states as you love your own so that all people would love one another equally. This principle of affection has no regard for blood ties or social status. It is an affection that is exercised equally without differentiating between individuals, families, or nations. If such a principle could be realized, we could avoid conflicts between persons, clans, or nations and bring equal benefit to all.
Opposition to unjust warfare is one of the basic concepts in the Mohist School of thought. It regards immoral and aggressive wars as acutely harmful to society. Not only does the country being attacked suffer great damage, the people of the country that starts the war also suffer serious casualties and property losses. Therefore, Mohists held that unjust wars should be prohibited. They took specific measures to prevent aggressive wars between nations, and conducted research into defensive tactics and armaments.
A belief that events are not predetermined and a denial of fate is a basic component of Mohist thought. Mozi (468?-376 BC) proposed that poverty and turmoil are brought about by our own acts rather than predetermined by fate. Blaming human affairs on fate is nothing other than relieving actors of responsibility for their actions and will only bring chaos to the state and poverty to the people. Only by embracing ethical principles such as impartial love and by our own efforts, can we gain practical benefits.
In ancient China, many schools of thought advocated “exalting the worthy” or similar ideas. They asked those in power to employ worthy and able men and make effective use of them in governance by assigning them positions and responsibilities corresponding to their virtues. Virtue and talent were to be the first and foremost criterion in selecting officials. To the Confucians, empowering the virtuous and able was a useful complement to loving and caring for kinsmen. To the Mohists, empowering the virtuous and able was an important prerequisite for governance that “conforms upwardly.”