MO TI.
4th and 5th centuries b.c.
[A philosopher of the Sung State, who flourished in the days between Confucius and Mencius, and who propounded a doctrine of “universal love,” in opposition to the “selfish” school of Yang Chu, as the proper foundation for organized society. He showed that under such a system all the calamities which men bring upon one another would altogether disappear, and that the peace and happiness of the Golden Age would be renewed. He was vigorously denounced by Mencius, who exhibited the unpractical side of an otherwise fascinating doctrine. See Liang Ch'i-ch'ao.]
LOVE ONE ANOTHER.―I.
THERE are two men, one of whom discriminates in his love for his fellows; the other loves all men equally. The former argues, “I cannot feel for my friend so strongly as I feel for myself, neither can I feel for my friend's parents so strongly as I feel for my own parents.” As a consequence of this, he may see his friend hungry, and will not feed him; he may see him cold, and will not clothe him; he may see him sick, and will not nurse him; he may see him dead, and will not bury him. Not so the latter; he will not argue thus nor will he act thus, but he will say, “He who wishes to attain distinction among men, will feel for his friend as he feels for himself, and for his friend's parents as for his own.” Therefore, when he sees his friend hungry, he will feed him; cold, he will clothe him; sick, he will nurse him; and dead, he will bury him. Such will be the language of one who loves all men equally, and such will be his behaviour.
LOVE ONE ANOTHER.―II.
Of old, Duke Wên liked his soldiers to wear coarse clothes; and therefore all his Ministers wore sheepskin robes, leather sword-belts, and caps of rough silk, both when having audience and when on duty at Court. Why did they do this?―The Duke liked it, and therefore his Ministers did it.
Of old, Duke Ling liked his soldiers to have small waists; and therefore his Ministers made it their rule to have only one
