Love is considered to be the feeling that can occur between two individuals that accept the presence of admiration or sympathy. Mo Tzu, a Chinese philosopher and thinker, in his work Universal Love attempted to describe the essence of love and the context of this phenomenon. In fact, love can be examined with the help of various perspectives, for instance, Confucianism. Concerning the argument, people essentially should care for all individuals equally and love should not be shared exclusively with the selected ones due to the concept of “universal love.”
As during the initial Hundred Schools of Thought time frame, Mozi, also known as Mo Di or Mo Tzu, was a Chinese philosopher and thinker who created the system of concepts related to Mohism. Material attributed to him and his disciples can be found in the ancient literature Mozi. Mohism is considered to be an underexamined but complementary Chinese philosophical concept and political ideology for the middle class that developed into social activism in ancient China for the benefit of the individuals (Ho and Tseng 1). The theoretical anthology composed and published by Mozi’s disciples is also known as “Mozi.” He was a Chinese expert in social sciences whose undivided love philosophy contradicted Confucianism for millennia and became the foundation of the Mohism sociopolitical ideology.
Mo Tzu was born approximately in the period after Confucius’ retirement, during a phase when the Zhou dynasty’s hierarchical order was being established. The country was collapsing rapidly due to disintegration, and China was fragmented into tiny feudal nations that were frequently at odds. As a result, Mo Tzu addressed a topic that many philosophers in China at the time were dealing with: how to restore political and social authority and control in the midst of instability. Mozi features parts dedicated to the study of reasoning and logic, which show ancient Chinese thinkers’ analytical minds. When Chinese thought was reintroduced in contemporary times as element of a conversation with the West, the long deceased Mohist rationale was found to support the claim that Chinese ideas were analytical from the start.
Concerning the need to emphasize the clarification of distinctive or distinctively-used terms, it is feasible to note that the term “love” will be discussed. The concept of love is ubiquitous and the meaning of this idea can vary significantly both depending on the individual characteristics and the specific object of love. The term “love” will be utilized as a set of positive feelings, emotions, thoughts, and actions that can be related to a concrete person, object, or phenomenon. Since it is impossible to focus solely on one explanation of love, it can be suggested to discuss its all-encompassing essence. In addition, it is needed to concentrate on the term of “heaven,” which is used by Mo Tzu and included in the conception of Mohism. This term is connected to the perfect condition for a human soul, where only good exists.
According to the text, it is possible to underline the concept of “universal love,” which is central and requires discussion. In fact, it is firstly compulsory to define love and describe this notion in terms of meaning and expression. Prior to the loftiest attribute or significant promise, the greatest interpersonal attachment, to the ordinary and original pleasure, love embraces a variety of positive and optimistic emotional and psychological states. The love of a parent differentiates from the love of a husband, which distinguishes from the passion for food, as an illustration of this diversity of connotations. Love can be most typically used to describe a deep attachment and emotional bond.
In fact, the notion of love encompasses both beneficial and bad aspects, with its positive aspects symbolizing human kindness, empathy, and respect, as well as the altruistic, loyal, and generous care for the benefit of others. Furthermore, it is a vice that can represent various human moral weaknesses, such as conceit, selfishness, ambition, and egocentrism, and is capable of progressing to mania, perfectionism, or codependency. Furthermore, it can refer to acts of compassion and devotion to other people, oneself, or animals. Love, in all of its manifestations, is a primary facilitator of human relationships and, due to its core psychological value, it is among the numerous expressive and creative arts’ concerns. Love can be suggested as a role or mechanism that preserves people together in the face of risks, uncertainties, and aids in the species’ existence.
Mozi’s criticism of war is based on the notion of “universal love.” Love that is provided globally, irrespective of the particular relationship involved, is referred to as indifferent and unconditional love. It helps both the lover and the loved, according to Mozi, and the inability to love broadly produces societal upheaval (Ding and Wu). Tolerance and compassion are feasible, according to Mozi, if individuals recognize others’ native lands, relatives, and lifestyles as their own (Ding and Wu). Mozi’s concept is similar to Christian philosophy, which states that all of God’s creation are supposed to be equal.
Mo Tzu accepted the heaven’s will and choice, and he recognized that heaven had a will and a predisposition, and that the authorities in the world were its descendants. Heaven can praise or punish mankind according to their achievements; thus, rulers must use caution in order to perform the tasks. Mo Tzu generally believed that it was heaven’s will for humanity to love and support one another, including universal love, and that everyone should follow this philosophy (Ding and Wu). Mozi preached that every individual is equal and identical in the sight of heaven, and that people in positions of authority should be focused on meritocracy, or individuals who are deserving authority. Wrongdoers would be penalized by the authorities and heavenly ghosts who would administer justice. The presence of immortal creatures should be assumed, and they were thought to be wiser than humans. Mo Tzu’s desire to instill fear in celestial spirits demonstrates both disobedience of the ruling elite and compassion and care for the ordinary people.
The argument that can be considered an objection to the idea of “universal love” by Mo Tzu can be found in Confucianism. Confucianism, commonly referred to as Ru classicism, is believed to be an ancient Chinese philosophical and behavioral tradition. The concentration of love in Confucius’ teachings is on an individual’s deeds and duties as a member of society (Ding and Wu). In reality, it refers to beneficent love, empathy, or compassion with an emphasis on a relationship’s responsibility, conduct, action, attitude, and mindset rather than the adoration, or love itself (Ding and Wu). In Confucianism, love is described as responsibility and duty and the general idea refers to selective love.
It is obligatory to note that the concepts of Mohism and Confucianism share common aspects since they occurred in the identical culture. Utilitarianism and anti-utilitarianism are commonly used to describe Mohism and Confucianism, correspondingly (Fang). Even though Confucianism does not adhere to the Mozi’s utilitarianism and morality, both Confucianism and Mohism are consequentialist systems (Fang). This fact is connected to highlighting that the result of a particular activity or action serves as the foundation for assessing whether or not it is ethically desirable (Fang). Nevertheless, Mo Tzu was concentrated on universal and common good and pleasure that would be permanently available for all people.
Mo Tzu spoke explicitly against Confucians who felt that caring for various persons in varying degrees was normal and appropriate. In comparison, Mo Tzu considered that humans should, in essence, care for all individuals equally (Fang). Rather of having diverse views toward specific people, Mohism emphasized that love should only be unconditional and given to everyone without concern of retaliation, not primarily friends and relatives (Fang). Rather than formal compliance, Mo Tzu’s moral and ethics teachings prioritized observation, self-reflection, and honesty.
In opposition to Confucianism’s innate nobility and grandeur, Mohism has a more social conscience and is tinted with idealism. Mozi absolutely rejected the justification of war, and his ideological attitude is based on the concept of “no aggression.” He claimed that wars are designed to extinguish people’s physical life, and that if people valued others’ existence as much as their personal, they would never make a decision to go to warfare (Fang). In terms of love, Mohism is connected to the principle of all-encompassing and ubiquitous love that should be dedicated to everyone.
The arguments related to love in Confucianism can be compared to the arguments that are found in the works of Mo Tzu. Currently, in terms of worldwide mutual love, it is a beneficial conception that is simple to do, despite all odds (Mo 124). According to Mo Tzu, the initial and realistic reason it is not practiced is that it irritates superiors (Mo 124). They would advance to the conduct of universal and unconditional mutual love and the exchange of mutual advantages (Mo 124). This will happen if superiors receive enjoyment and satisfaction pushing men to it with prizes and acclaim and awing them away from resistance to it with penalties and fines (Mo 124). Analyzing love from the perspective of Confucianism, the argument of Mo Tzu can be described as prevalent. Mo Tzu highlights universal love to all people regardless of other factors and contexts; therefore, this idea can be widely applicable and provoke the emergence of total good, care, and love.
To summarize, according to the initial argument, “universal love” is related to the idea of unconditional and all-encompassing love. In fact, the term “love,” as per the analysis of its meanings and features, can be comprehended differently and when comparing the explanation of love in various conceptions, it is compulsory to highlight context. Mo Tzu observed love as a positive form of relationship between all individuals. Love, according to his assumptions, should be given to everyone regardless of external conditions and absence of connection. The implications of the examination refer to the significantly diverse discussion related to the idea of love and the possibility of generating common good with unconditional love.
Works Cited
Ding, Sixin, and Xiaoxin, Wu. “Interpretations of Mohism’s ‘Impartial Love’ in the Republic of China: A Comparative Approach to Confucianism and Mohism.” Journal of Chinese Humanities, vol. 7, no. 1-2, 2021, pp. 23–51.
Fang, Xudong. “Consequentialism and the Possibility of a Confucian-Mohist Encounter.” Journal of Chinese Humanities, vol. 7, no. 1-2, 2021, pp. 4–22.
Ho, Yann-Ru, and Wei-Chieh Tseng. “Power to the People: Education for Social Change in the Philosophies of Paulo Freire and Mozi.” Educational Philosophy and Theory, 2022, pp. 1–12.
Mo, Tzu. Universal Love.