Mozi – Chapter 10

Chapter 10: On Exalting the Worthy (Part III)

Master Mozi said: “The princes and high officials of the world all desire their states to be wealthy, their populations to be numerous, and their laws and administration to be orderly. Yet, they fail to recognize that governing their states and people by exalting the worthy means they have fundamentally lost the foundation of government. If they have indeed lost this foundation, can I not present them with some examples to illustrate this?

Suppose there is a feudal lord here who governs his state and declares: ‘I will reward and ennoble those in my state who are skilled in archery and charioteering; I will punish and debase those who are unskilled.’ If we ask the scholars of this state who would be pleased and who would be afraid, I believe the skilled would be pleased and the unskilled would be afraid. I have thus used rewards to guide them. I then declare: ‘I will reward and ennoble the loyal and trustworthy; I will punish and debase the disloyal and untrustworthy.’ If we ask the scholars who would be pleased and who would be afraid, I believe the loyal and trustworthy would be pleased, and the disloyal would be afraid. Now, if one governs the state and people by exalting the worthy, those who do good will be encouraged, and those who commit violence will be deterred. If this policy is implemented on a grand scale across the world, encouraging the good and deterring the violent, then why did we previously esteem the ways of Yao, Shun, Yu, Tang, Wen, and Wu? It was because, when facing the masses and issuing decrees to govern the people, they ensured that the good were encouraged and the violent were deterred. Thus, exalting the worthy is identical to the ways of Yao, Shun, Yu, Tang, Wen, and Wu.

Yet today’s scholars and gentlemen, in their daily conduct and speech, all advocate exalting the worthy. But when it comes to facing the masses and governing, none know how to exalt the worthy and employ the capable. From this, I know that the scholars and gentlemen of the world understand small matters but not great matters. How do we know this? When a prince or high official has a cow or sheep he cannot slaughter, he must seek a skilled butcher; if he has garments he cannot make, he must seek a skilled tailor. In these matters, even if his close relatives, the baselessly wealthy, or the handsome are indeed incapable, he will not employ them. Why? Because he fears they will ruin his property. In these matters, the prince does not lose the principle of exalting the worthy. If he has an exhausted horse he cannot cure, he must seek a skilled veterinarian; if he has a dangerous bow he cannot draw, he must seek a skilled craftsman. In these matters, even if his close relatives, the baselessly wealthy, or the handsome are incapable, he will definitely not employ them. Why? Because he fears they will ruin his property. Here too, he does not lose the principle of exalting the worthy. Yet when it comes to governing his state, it is different: he promotes his close relatives, the baselessly wealthy, and the handsome. Does this mean the prince loves his state less than he loves a dangerous bow, an exhausted horse, garments, or livestock? From this, I know that the scholars and gentlemen of the world understand small matters but not great matters. This is like making a mute act as an ambassador, or a deaf person act as a music master. Therefore, when the ancient sage kings governed the world, those they enriched and ennobled were not necessarily their close relatives, the baselessly wealthy, or the handsome.

In ancient times, Shun farmed at Mount Li, made pottery by the Yellow River, fished at Lake Lei, and made lime at Changyang. Yao found him north of Fuze and established him as Son of Heaven, entrusting him with the government of the world and the governance of its people. Yi Yin was a personal servant to a woman of the Youshen clan and worked as a cook. Tang found and promoted him, establishing him as one of the Three Dukes, entrusting him with the government of the world. Fu Shuo lived on an island in the North Sea, above the circular prison walls, wearing rough clothes and a rope belt, working as a hired builder at the city of Fu Rock. Wu Ding found and promoted him, establishing him as one of the Three Dukes, entrusting him with the government of the world. Did Yao promote Shun, Tang promote Yi Yin, or Wu Ding promote Fu Shuo because they were close relatives, baselessly wealthy, or handsome? No. It was because they modeled their words, adopted their strategies, and implemented their principles, which benefited Heaven above, spirits in the middle, and people below. Therefore, they were promoted and exalted.

When the ancient sage kings prudently exalted the worthy to use as the foundation of government, they wrote it on bamboo and silk, carved it on plates and basins, and passed it down to posterity. In the ancient bookLü Xing (Punishments of Lü), it is written: The King said, ‘Ah! Come, you who have states and territories. I tell you about punishments. To secure the people today, whom will you choose? What punishments will you revere? What will you consider to avoid failure?’ If one can choose men and revere punishments, the ways of Yao, Shun, Yu, Tang, Wen, and Wu can be attained. Why? By exalting the worthy. The ancient books and the words of the elders also say: ‘Look to the sage and martial one who knows men, to screen and assist you.’ This means that when the former kings governed the world, they necessarily chose the worthy to serve as their subordinates and assistants.

It is said: Today’s scholars and gentlemen all desire wealth and nobility and hate poverty and baseness. How can you obtain wealth and nobility and avoid poverty and baseness? I say: Nothing is better than becoming worthy. How does one become worthy? I say: Let those with strength be quick to help others; let those with wealth strive to share with others; let those with the Way strive to teach others. If this is done, the hungry will get food, the cold will get clothing, and the chaotic will be governed. This is securing life and livelihood.

Today, the princes and high officials enrich and ennoble only their close relatives, the baselessly wealthy, and the handsome. Must these people necessarily possess wisdom? If they lack wisdom and are made to govern the state, the state’s chaos is already foreseeable.

Today’s scholars and gentlemen desire wealth and nobility. How can you obtain them? Some say: Nothing is better than being a close relative of a prince, baselessly wealthy, or handsome. But these statuses cannot be acquired through learning. Without discernment, even if one’s virtue is as profound as Yu, Tang, Wen, or Wu, one will not gain favor; even if a prince’s relative is lame, mute, deaf, or tyrannical like Jie or Zhou, one will not lose favor. Thus, rewards do not match the worthy, and punishments do not match the violent. Those rewarded have no merit; those punished have no crime. Consequently, the people become disheartened and disjointed, discouraged from doing good. They withhold their physical strength and do not help one another; they let surplus wealth rot and do not share it; they conceal good principles and do not teach one another. Thus, the hungry do not get food, the cold do not get clothing, and the chaotic are not governed.

By promoting and exalting the worthy, Yao had Shun, Shun had Yu, Yu had Gao Yao, Tang had the Little Minister (Yi Yin), and King Wu had Hong Yao, Tai Dian, Nangong Kuo, and San Yisheng. Thus, the world was harmonious, and the people were prosperous. The near were content, and the distant returned. Wherever the sun and moon shine, wherever boats and carriages reach, wherever rain and dew moisten, and wherever grain nourishes, all who receive this encourage and praise it. If today’s princes, high officials, scholars, and gentlemen truly desire to practice benevolence and righteousness, seek to become superior scholars, align upwards with the ways of the sage kings, and downwards with the benefits of the state and people, they cannot but carefully examine the doctrine of exalting the worthy. Exalting the worthy is the benefit of Heaven, spirits, and the people, and the foundation of government.”

Note

Chapter Ten (Exalting the Worthy III) continues Mohist meritocracy. Mozi criticizes rulers who value kin or looks over talent, uses archery analogies, cites sage kings, and stresses elevating capable commoners to enrich, stabilize and unify the realm.

Shun, Yi Yin, and Fu Shuo:

These three figures serve as Mozi’s ultimate historical case studies for meritocracy. Shun was a farmer and potter; Yi Yin was a cook/servant; Fu Shuo was a convict/laborer. Their elevation to the highest offices (Son of Heaven or Three Dukes) proves that true capability exists outside the aristocratic class.

Yao, Tang, and Wu Ding:

The enlightened rulers who recognized and promoted the aforementioned humble talents, serving as the ideal models for contemporary rulers to emulate.

Hong Yao, Tai Dian, Nangong Kuo, and San Yisheng:

The “Four Friends” or key ministers of King Wu of Zhou. They are cited as examples of a team of capable ministers whose collective merit led to the establishment and prosperity of the Zhou dynasty.

Gao Yao:

A legendary ancient Chinese jurist and minister under Yu the Great, representing the ideal administrator of justice and law.

Meritocracy vs. Nepotism:

The core cultural clash in this chapter. Mozi heavily critiques the Zhou feudal system’s reliance on hereditary privilege (“close relatives,” “baselessly wealthy,” “handsome”). He argues that nepotism in statecraft is fundamentally irrational, contrasting it with the universal acceptance of expertise in private trades (e.g., hiring a skilled butcher for a sheep).

The “Small vs. Great” Knowledge Dichotomy:

Mozi introduces a psychological critique of the ruling class. He argues that rulers suffer from cognitive dissonance: they possess “small knowledge” (knowing how to hire a good tailor to protect their clothes) but lack “great knowledge” (knowing how to hire a good minister to protect the state).

Social Welfare as a Meritocratic Metric:

Mozi redefines what it means to be “worthy.” Instead of noble birth or ritual knowledge, a worthy person is defined by tangible social utility: sharing strength, wealth, and knowledge to eliminate hunger, cold, and chaos.

The Mute Ambassador and the Deaf Music Master:

A striking metaphor highlighting the absurdity of appointing unqualified people to high office based on favoritism. Just as a mute cannot negotiate and a deaf person cannot appreciate music, an incompetent minister cannot govern.

The Book of Punishments of Lü:

A canonical text from the Book of Documents (Shangshu). By citing this ancient legal text, Mozi grounds his radical meritocratic ideas in orthodox, ancient Zhou legal tradition, lending historical legitimacy to his arguments.

子墨子言曰：天下之王公大人皆欲其国家之富也，人民之众也，刑法之治也。然而不识以尚贤为政其国家百姓，王公大人本失尚贤为政之本也。若苟王公大人本失尚贤为政之本也，则不能毋举物示之乎？

　　今若有一诸侯于此，为政其国家也，曰：“凡我国能射御之士，我将赏贵之；不能射御之士，我将罪贱之。”问于若国之士，孰喜孰惧？我以为必能射御之士喜，不能射御之士惧。我赏因而诱之矣，曰：“凡我国之忠信之士，我将赏贵之；不忠信之士，我将罪贱之。”问于若国之士，孰喜孰惧？我以为必忠信之士喜，不忠信之士惧。今惟毋以尚贤为政其国家百姓，使国为善者劝，为暴者沮，大以为政于天下，使天下之为善者劝，为暴者沮，然昔吾所以贵尧舜禹汤文武之道者，何故以哉？以其唯毋临众发政而治民，使天下之为善者可而劝也，为暴者可而沮也。然则此尚贤者也，与尧舜禹汤文武之道同矣。

　　而今天下之士君子，居处言语皆尚贤；逮至其临众发政而治民，莫知尚贤而使能。我以此知天下之士君子，明于小而不明于大也。何以知其然乎？今王公大人有一牛羊之财不能杀，必索良宰；有一衣裳之财不能制，必索良工，当王公大人之于此也，虽有骨肉之亲，无故富贵，面目美好者，实知其不能也，不使之也。是何故？恐其败财也。当王公大人之于此也，则不失尚贤而使能。王公大人，有一罢马不能治，必索良医；有一危弓不能张，必索良工。当王公大人之于此也，虽有骨肉之亲，无故富贵、面目美好者，实知其不能也，必不使。是何故？恐其败财也。当王公大人之于此也，则不失尚贤而使能。逮至其国家则不然，王公大人骨肉之亲，无故富贵、面目美好者则举之，则王公大人之亲其国家也，不若亲其一危弓、罢马、衣裳、牛羊之财与？我以此知天下之士君子，皆明于小而不明于大也。此譬犹喑者而使为行人，聋者而使为乐师。是故古之圣王之治天下也，其所富，其所贵，未必王公大人骨肉之亲，无故富贵，面目美好者也。

　　是故昔者舜耕于历山，陶于河濒，渔于雷泽，灰于常阳。尧得之服泽之阳，立为天子。使接天下之政，而治天下之民。昔伊尹为莘氏女师仆，使为庖人。汤得而举之，立为三公，使接天下之政，治天下之民。昔者傅说居北海之洲，圜土之上，衣褐带索，庸筑于傅岩之城。武丁得而举之，立为三公，使之接天下之政，而治天下之民。是故昔者尧之举舜也，汤之举伊尹也，武丁之举傅说也，岂以为骨肉之亲，无故富贵，面目美好者哉？惟法其言，用其谋，行其道，上可而利天，中可而利鬼，下可而利人。是故推而上之。

　　古者圣王既审尚贤，欲以为政。故书之竹帛，琢之盘盂，传以遗后世子孙。于先王之书《吕刑》之书然：王曰：“于！来！有国有土，告女讼刑，在今而安百姓，女何择言人？何敬不刑？何度不及？”能择人而敬为刑，尧舜禹汤文武之道可及也。是何也？则以尚贤及之。于先王之书、竖年之言然，曰：“晞夫圣武知人，以屏辅而耳。”此言先王之治天下也，必选择贤者，以为其群属辅佐。

　　曰：今也天下之士君子，皆欲富贵而恶贫贱。曰然女何为而得富贵而辟贫贱？莫若为贤，为贤之道将奈何？曰：有力者疾以助人，有财者勉以分人，有道者劝以教人。若此，则饥者得食，寒者得衣，乱者得治。若饥则得食，寒则得衣，乱则得治，此安生生。

　　今王公大人，其所富，其所贵，皆王公大人骨肉之亲、无故富贵、面目美好者也。今王公大人骨肉之亲、无故富贵、面目美好者，焉故必知哉？若不知，使治其国家，则其国家之乱，可得而知也。

　　今天下之士君子，皆欲富贵而恶贫贱，然女何为而得富贵而辟贫贱哉？曰：莫若为王公大人骨肉之亲、无故富贵、面目美好者。王公大人骨肉之亲、无故富贵、面目美好者，此非可学能者也。使不知辩，德行之厚，若禹汤文武，不加得也；王公大人，骨肉之亲，躄喑聋暴为桀纣，不加失也。是故以赏不当贤，罚不当暴。其所赏者，已无故矣；其所罚者。亦无罪。是以使百姓皆攸心解体，沮以为善，垂其股肱之力，而不相劳来也；腐臭余财，而不相分资也；隐匿良道，而不相教诲也。若此则饥者不得食，寒者不得衣，乱者不得治。

　　推而上之以，是故昔者尧有舜，舜有禹，禹有皋陶，汤有小臣，武王有闳夭，泰颠，南宫括，散宜生，而天下和，庶民阜。是以近者安之，远者归之。日月之所照，舟车之所及，雨露之所渐，粒食之所养，得此莫不劝誉。且今天下之王公大人士君子，中实将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故尚贤之为说，而不可不察此者也。尚贤者，天、鬼、百姓之利而政事之本也。