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The Book of Master Mo
A key work of ancient Chinese philosophy is brought back to life in Ian Johnston's compelling and definitive translation, new to Penguin Classics.
Very little is known about Master Mo, or the school he founded. However, the book containing his philosphical ideas has survived centuries of neglect and is today recognised as a fundamental work of ancient Chinese philosophy. The book contains sections explaining the ten key doctrines of Mohism; lively dialogues between Master Mo and his followers; discussion of ancient warfare; and an extraordinary series of chapters that include the first examples of logic, dialectics and epistemology in Chinese philosophy. The ideas discussed in The Book of Master Mo - ethics, anti-imperalism, and a political hierarchy based on merit - remain as relevant as ever, and the work is vital to understanding ancient Chinese philosophy.
Translator Ian Johnston has an MA in Latin, a PhD in Greek and a PhD in Chinese, and was Associate Professor of Neurosurgery at Sydney University until his retirement. He has published translations of Galen's medical writings, early Chinese poetry (Singing of Scented Grass and Waiting for the Owl), and early Chinese philosophical works (the Mozi and - with Wang Ping - the Daxue and Zhongyong). In 2011 he was awarded the NSW Premier's Prize and the PEN medallion for translation.
Unlike previous translations, this version includes the complete text. It also includes an introduction and explanatory end notes.
'A landmark endeavour' Asia Times
'A magnificent and valuable achievement' Journal of Chinese Studies
'Eminently readable and at the same time remarkably accurate...Johnston's work will be the standard for a long time' China Review International
'Compelling and engaging reading...while at the same time preserving the diction and rhetorical style of the original Chinese' New Zealand Journal of Asian Studies
Very little is known about Master Mo, or the school he founded. However, the book containing his philosphical ideas has survived centuries of neglect and is today recognised as a fundamental work of ancient Chinese philosophy. The book contains sections explaining the ten key doctrines of Mohism; lively dialogues between Master Mo and his followers; discussion of ancient warfare; and an extraordinary series of chapters that include the first examples of logic, dialectics and epistemology in Chinese philosophy. The ideas discussed in The Book of Master Mo - ethics, anti-imperalism, and a political hierarchy based on merit - remain as relevant as ever, and the work is vital to understanding ancient Chinese philosophy.
Translator Ian Johnston has an MA in Latin, a PhD in Greek and a PhD in Chinese, and was Associate Professor of Neurosurgery at Sydney University until his retirement. He has published translations of Galen's medical writings, early Chinese poetry (Singing of Scented Grass and Waiting for the Owl), and early Chinese philosophical works (the Mozi and - with Wang Ping - the Daxue and Zhongyong). In 2011 he was awarded the NSW Premier's Prize and the PEN medallion for translation.
Unlike previous translations, this version includes the complete text. It also includes an introduction and explanatory end notes.
'A landmark endeavour' Asia Times
'A magnificent and valuable achievement' Journal of Chinese Studies
'Eminently readable and at the same time remarkably accurate...Johnston's work will be the standard for a long time' China Review International
'Compelling and engaging reading...while at the same time preserving the diction and rhetorical style of the original Chinese' New Zealand Journal of Asian Studies
480 pages, Kindle Edition
First published January 1, 401
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Displaying 1 - 9 of 9 reviews
September 30, 2017
For those seeking an understanding of Chinese philosophy, the Chinese legalist tradition or the myriad of texts and customs that make up the Chinese mindset, one may wonder whether it is worth reading one of the least influential texts?
While The Book of Master Mo has a rocky history, been suppressed by China’s First Emperor and only brought back to prominence in the early part of China’s last dynasty, the Qing, when reading Mozi one will see that China does have a history of analytical inquiry, and The Book of Master Mo is just such a work of analytical inquiry.
As a relatively new translation, the work is considerably more readable than other works on Chinese philosophy in the classics section, and as such is more digestable.
From reading the Mozi, one is immersed in a work of Epistemology and analytical inquiry, that challenged the Confucian thinking of the time. Mozi rails against nepotism and calls for essentially an impartial view of the world. A good example is within the latter dialogues, when he speaks to a student of following a proverb of Confucius, he is questioned on such a notion as he is a noted anti-Confucian. Mozi responds with the analogy of birds or fish. Although humans are more inteligent than lower animals, birds and fish are at least able to sense environmental changes, so in such respects is it wrong to follow them?
The parts most worthy of reading are core doctrines and the much shorter dialogues. The Dialectical Chapters are rather tiresome and of very little value to those who have a basic understanding of physics or basic phenomonology.
The final section, The Defence of a City is certainly no Art of War. There is little of strategic value for any 21st Century strategist as it focuses entirely on practical defense of a 4th Century BC City, with all the tools of the time. There is little in the way of strategy, and much in the way of meting out of Draconian punishments for any ill discipline or simple mistakes. This, along with the Dialectical Chapters, can be largely skim read.
However, the Core Doctrines and Dialogues are an absolute gem for those wishing to understand Chinese thinking, particularly Chinese thinking outside of the rather narrow prism of the Confucian Canon.
On all, The Book of Master Mo is an excellent, modern translation, and a worthy addition to anyone wishing to expand their understanding of Chinese philosophy.
While The Book of Master Mo has a rocky history, been suppressed by China’s First Emperor and only brought back to prominence in the early part of China’s last dynasty, the Qing, when reading Mozi one will see that China does have a history of analytical inquiry, and The Book of Master Mo is just such a work of analytical inquiry.
As a relatively new translation, the work is considerably more readable than other works on Chinese philosophy in the classics section, and as such is more digestable.
From reading the Mozi, one is immersed in a work of Epistemology and analytical inquiry, that challenged the Confucian thinking of the time. Mozi rails against nepotism and calls for essentially an impartial view of the world. A good example is within the latter dialogues, when he speaks to a student of following a proverb of Confucius, he is questioned on such a notion as he is a noted anti-Confucian. Mozi responds with the analogy of birds or fish. Although humans are more inteligent than lower animals, birds and fish are at least able to sense environmental changes, so in such respects is it wrong to follow them?
The parts most worthy of reading are core doctrines and the much shorter dialogues. The Dialectical Chapters are rather tiresome and of very little value to those who have a basic understanding of physics or basic phenomonology.
The final section, The Defence of a City is certainly no Art of War. There is little of strategic value for any 21st Century strategist as it focuses entirely on practical defense of a 4th Century BC City, with all the tools of the time. There is little in the way of strategy, and much in the way of meting out of Draconian punishments for any ill discipline or simple mistakes. This, along with the Dialectical Chapters, can be largely skim read.
However, the Core Doctrines and Dialogues are an absolute gem for those wishing to understand Chinese thinking, particularly Chinese thinking outside of the rather narrow prism of the Confucian Canon.
On all, The Book of Master Mo is an excellent, modern translation, and a worthy addition to anyone wishing to expand their understanding of Chinese philosophy.
June 9, 2016
The first 100 hundred pages are fantastically insightful. After that, it gets a little dry and technical.
January 16, 2018
There are a lot of interesting, thought provoking, and surprising bits in here. There are a hundred pages of logical/ethical/ moral precepts. There are a hundred pages on how to defend against a siege...
As any introductory text this is... difficult. I think I'll go looking for something additional. That said, mostly worth reading (minus the city defense section, unless you're really into that.)
As any introductory text this is... difficult. I think I'll go looking for something additional. That said, mostly worth reading (minus the city defense section, unless you're really into that.)
June 10, 2024
In times of peace, give thought to danger. In times of danger, give thought to peace.
The Book of Master Mo is a collection of ancient Chinese philosophical texts attributed to the philosopher Mozi (470-391 BCE) and his followers. It presents an ethical and political philosophy that significantly influenced Chinese thought during the Warring States period.
The central tenet of Mohism is "universal love" or "impartial care". Mozi argued that people should care for all individuals equally, regardless of their familial or social ties. This concept directly challenged the Confucian emphasis on filial piety and graded love. Mohists believed that if everyone practiced universal love, it would lead to a harmonious society free from conflict and suffering.
Another key principle in the Mozi is the rejection of fatalism and the promotion of meritocracy. Mohists believed that human effort and virtue, not predetermined fate, should determine one's position in society. They also advocated for a utilitarian approach, judging actions by their consequences and promoting what benefits the majority. This led them to criticize extravagant rituals, music, and funerals as wasteful.
The book also covers a wide range of other topics, including the existence of ghosts and spirits, the condemnation of offensive warfare, the importance of frugality, and even early ideas about logic, economics, and military strategy.
I thought the translation of Ian Johnston to be exceptional, with plenty of supplementary notes and, unlike other translated works I've come across, the right amount of exonyms (and when they appear there's a translation in brackets right beside it). All of which, makes it a surprising accessible read for the 21st century reader.
The Book of Master Mo is a collection of ancient Chinese philosophical texts attributed to the philosopher Mozi (470-391 BCE) and his followers. It presents an ethical and political philosophy that significantly influenced Chinese thought during the Warring States period.
The central tenet of Mohism is "universal love" or "impartial care". Mozi argued that people should care for all individuals equally, regardless of their familial or social ties. This concept directly challenged the Confucian emphasis on filial piety and graded love. Mohists believed that if everyone practiced universal love, it would lead to a harmonious society free from conflict and suffering.
Another key principle in the Mozi is the rejection of fatalism and the promotion of meritocracy. Mohists believed that human effort and virtue, not predetermined fate, should determine one's position in society. They also advocated for a utilitarian approach, judging actions by their consequences and promoting what benefits the majority. This led them to criticize extravagant rituals, music, and funerals as wasteful.
The book also covers a wide range of other topics, including the existence of ghosts and spirits, the condemnation of offensive warfare, the importance of frugality, and even early ideas about logic, economics, and military strategy.
I thought the translation of Ian Johnston to be exceptional, with plenty of supplementary notes and, unlike other translated works I've come across, the right amount of exonyms (and when they appear there's a translation in brackets right beside it). All of which, makes it a surprising accessible read for the 21st century reader.
October 29, 2022
As far as philosophy goes it's nto something that j read terribly often. This was an interesting school of thought that I hadn't been introduced to previously so that in itself was interesting.
However this particular book and im not sure if an issue with how it was formatted and translated or if it's an issue with the writing style itself... this was a but tricky to get through edspecially since footnotes and appendix stuff explaining what certain refrences meant were very sparse and often absent in many sections.
I feel like maybe if I was was learning about this book in an academic setting or if I had another book to refrence it against maybe it would have been a more enjoyable experience. However as it stands on its own this book isn't really the best book out there if you are trying to learn about and understand this particular branch of chinese philosophy.
However this particular book and im not sure if an issue with how it was formatted and translated or if it's an issue with the writing style itself... this was a but tricky to get through edspecially since footnotes and appendix stuff explaining what certain refrences meant were very sparse and often absent in many sections.
I feel like maybe if I was was learning about this book in an academic setting or if I had another book to refrence it against maybe it would have been a more enjoyable experience. However as it stands on its own this book isn't really the best book out there if you are trying to learn about and understand this particular branch of chinese philosophy.
June 13, 2025
The teachings formulated by Mo Di, or “Mozi” in 430 BCE, were the earliest ethical and political theories in China. Central elements of this thought include a unified advocacy of an ethical and political order grounded in consequentialism that emphasizes impartial concern for all (undifferentiated love); active opposition to military aggression and harm to others; support for a centralized, authoritarian state led by a virtuous and benevolent sovereign and administered by a hierarchical, merit-based bureaucracy; and reverence for and obedience to Heaven and the ghosts of folk religion.
After the unification of China under the Qin Dynasty (221–207 BCE), this philosophy declined, disappearing completely by the mid-Han Dynasty, when Confucianism gained imperial support. It was not until the 19th century that Mozi was rediscovered and his teachings reevaluated.
After the unification of China under the Qin Dynasty (221–207 BCE), this philosophy declined, disappearing completely by the mid-Han Dynasty, when Confucianism gained imperial support. It was not until the 19th century that Mozi was rediscovered and his teachings reevaluated.
March 5, 2022
This translation does a good job with the first and final part of the Mozi. The problem is the middle parts are not understandable in their translation and require commentary to explain their meaning. There is no such commentary so unless you have another resource to help you understand the passages on logic, language, etc. then you are out of luck.
May 13, 2018
The insight by Mo Zi is that of efficiency and might contradict with many imperfections of human nature. It is, however, a noteworthy advice and if used properly can have great benefit to a learned person.
January 6, 2024
I enjoyed this book a lot. I read it for the class Early Chinese Philosophy. I believe this work is best enjoyed in conjunction with other philosophical works like the Analects or writings by Mencius. Through comparing and debating ideas discussed by brilliant ancient Chinese thinkers, you begin to form an understanding of how complex and rich Chinese history is as well as the difficulties in deciphering what a good society should look like and how such a society is achieved.
The book is split into different sections that focus on different aspects of the Mohist philosophy. This structure is great as it allows the readers to jump around and read via topic rather than page order. I most enjoyed Mo Di’s criticism of Confucian filial piety, which is one of the most basic things Mo Di is known for perhaps, but I nonetheless unoriginally love his idea of impartial love–despite some of its flaws.
***Quotes***
“If this view is maintained, in the case of those remaining when a king, duke or great officer dies, they say that the inner and outer coffins must be heavy, the funeral itself must be elaborate, the funeral garments must be numerous, the markings and embroidery must be complicated and the burial mound must be large. In the case of those remaining when an ordinary, lowly person dies, the family’s resources are almost exhausted. In the case of those remaining when a feudal lord dies, his armoury and storehouse will be emptied after gold, jade, and regular and irregular pearls [are used] to surround the body, silk of various sorts is bundled up, and carriages and horses are interred in the tomb” (25.4).
“If the world had universal mutual love, then states would not attack each other, there would be no thieves and robbers, and rulers, ministers, fathers and sons could all be filial and loving. In this way, then, there would be order in the world” (14.3).
“Therefore, the ancient sage kings gave careful attention to exalting worthiness and utilizing their ability in the conduct of government, taking their model from Heaven. Heaven doesn’t discriminate between poor and rich, noble and base, those removed and those near at hand, or close and distant relatives. Those who were worthy were put forward and advanced whereas those were unworthy were held back and rejected” (9.8).
“This is why Master Mo spoke, saying: ‘Being cautious and careful must refer to doing what Heaven wishes and setting aside what Heaven abhors. What do I say it is that Heaven desires? And what is it that Heaven abhors? Heaven desires yi (right action, righteousness and justice) and abhors not-yi (wrong action, unrighteousness and injustice). How do I know this to be so? I say that yi is being correct. How do I know that yi is being correct? If the world has yi, it is well ordered. If there is not yi, there is disorder. This is how I know that yi is being correct” (28.2).
The book is split into different sections that focus on different aspects of the Mohist philosophy. This structure is great as it allows the readers to jump around and read via topic rather than page order. I most enjoyed Mo Di’s criticism of Confucian filial piety, which is one of the most basic things Mo Di is known for perhaps, but I nonetheless unoriginally love his idea of impartial love–despite some of its flaws.
***Quotes***
“If this view is maintained, in the case of those remaining when a king, duke or great officer dies, they say that the inner and outer coffins must be heavy, the funeral itself must be elaborate, the funeral garments must be numerous, the markings and embroidery must be complicated and the burial mound must be large. In the case of those remaining when an ordinary, lowly person dies, the family’s resources are almost exhausted. In the case of those remaining when a feudal lord dies, his armoury and storehouse will be emptied after gold, jade, and regular and irregular pearls [are used] to surround the body, silk of various sorts is bundled up, and carriages and horses are interred in the tomb” (25.4).
“If the world had universal mutual love, then states would not attack each other, there would be no thieves and robbers, and rulers, ministers, fathers and sons could all be filial and loving. In this way, then, there would be order in the world” (14.3).
“Therefore, the ancient sage kings gave careful attention to exalting worthiness and utilizing their ability in the conduct of government, taking their model from Heaven. Heaven doesn’t discriminate between poor and rich, noble and base, those removed and those near at hand, or close and distant relatives. Those who were worthy were put forward and advanced whereas those were unworthy were held back and rejected” (9.8).
“This is why Master Mo spoke, saying: ‘Being cautious and careful must refer to doing what Heaven wishes and setting aside what Heaven abhors. What do I say it is that Heaven desires? And what is it that Heaven abhors? Heaven desires yi (right action, righteousness and justice) and abhors not-yi (wrong action, unrighteousness and injustice). How do I know this to be so? I say that yi is being correct. How do I know that yi is being correct? If the world has yi, it is well ordered. If there is not yi, there is disorder. This is how I know that yi is being correct” (28.2).
Displaying 1 - 9 of 9 reviews