Chapter 12: Identification with the Superior (II)
Master Mo said, “In ancient times, when mankind first came into being and there were no rulers or elders, the situation was that everyone in the world had their own principles. Thus, one person had one principle, ten people had ten principles, a hundred people had a hundred principles. The greater the number of people, the greater the number of so-called principles. Therefore, each person considered their own principle right and others’ wrong, leading to mutual condemnation. Within families, fathers, sons, and brothers harbored resentment, with minds set on separation, unable to live in harmony. Even if they had spare strength, they would not use it to help one another; if they possessed good principles, they would hide them and not teach others; if they had surplus wealth that rotted away, they would not share it. The chaos in the world was such that people were like beasts. Without the propriety of ruler and minister, superior and inferior, elder and younger, or the etiquette of fathers, sons, and brothers, the world fell into disorder.
Understanding that the world was in chaos because the people had no rulers to unify their principles, they selected the virtuous, wise, and eloquent among them and established them as the Son of Heaven, tasking him with unifying the principles of the world. Once the Son of Heaven was established, realizing that his own senses were insufficient to unify the world’s principles alone, he selected the next most virtuous, wise, and eloquent individuals and appointed them as the Three Dukes, to join him in unifying the world’s principles. Once the Son of Heaven and the Three Dukes were established, realizing that the world was vast and the people in distant mountains and forests could not be unified, they divided the world and established tens of thousands of feudal lords, tasking them with unifying the principles of their respective states. Once the feudal lords were established, realizing that their own senses were insufficient to unify their states’ principles, they selected the worthy among their people and appointed them as generals, ministers, and down to township and village heads, to join them in unifying their states’ principles.
Once the Son of Heaven, feudal lords, and local leaders were established, the Son of Heaven issued policies and teachings, saying: ‘Whoever hears or sees good deeds must report them to their superiors; whoever hears or sees bad deeds must also report them to their superiors. What the superior affirms, you must affirm; what the superior condemns, you must condemn. If you have good deeds, recommend them upward; if your superior has faults, remonstrate with them. Align your principles with your superiors, and do not form factions below. The superior will reward such people, and the people will praise them. But if you see good deeds and do not report them, or see bad deeds and do not report them; if you cannot affirm what the superior affirms, or condemn what the superior condemns; if you have good deeds but do not recommend them, or your superior has faults but you do not remonstrate; if you form factions below and condemn your superiors, the superior will punish them, and the people will denounce them.’ Therefore, the sage-kings of old were extremely clear and trustworthy in their punishments, policies, rewards, and praises. Thus, everyone in the world desired the superior’s rewards and praises, and feared their punishments and denunciations.
Therefore, the village head aligned with the Son of Heaven’s policies and unified the principles of his village. Having unified the village’s principles, he led the people to identify with the township head, saying: ‘All people of the village must identify with the township head and dare not form factions below. What the township head affirms, you must affirm; what he condemns, you must condemn. Discard bad words and learn the good words of the township head; discard bad deeds and learn the good deeds of the township head.’ Since the township head is inherently a worthy person of the township, if everyone emulates him, how could the township not be well-governed? The reason the township is well-governed is simply because he can unify its principles.
Once the township is governed, the township head leads the people to identify with the state ruler, saying: ‘All people of the township must identify with the state ruler… Discard bad words and learn the good words of the state ruler; discard bad deeds and learn the good deeds of the state ruler.’ Since the state ruler is inherently a worthy person of the state, if everyone emulates him, how could the state not be well-governed? The reason the state is well-governed is simply because he can unify its principles.
Once the state is governed, the state ruler leads the people to identify with the Son of Heaven, saying: ‘All people of the state must identify with the Son of Heaven… Discard bad words and learn the good words of the Son of Heaven; discard bad deeds and learn the good deeds of the Son of Heaven.’ Since the Son of Heaven is inherently a benevolent person of the world, if everyone emulates him, how could the world not be well-governed? The reason the world is well-governed is simply because he can unify its principles.
However, if people identify with the Son of Heaven but do not yet identify with Heaven, Heaven’s punishment will not cease. Therefore, when cold and heat are unseasonable, snow, frost, rain, and dew are untimely, the five grains do not ripen, the six domestic animals do not thrive, plagues and epidemics occur, and violent winds and heavy rains arrive repeatedly, these are punishments sent down by Heaven to penalize those below who do not identify with Heaven.
Therefore, the ancient sage-kings understood what Heaven and spirits desired and avoided what they hated, seeking to promote the world’s benefits and eliminate its harms. Thus, they led the people to fast, bathe, and prepare pure wine and offerings to sacrifice to Heaven and spirits. In serving the spirits, they dared not be impure in their offerings, nor inadequate in their sacrificial animals, jade, and silk. They did not miss the proper seasons for sacrifices, were fair in judging cases, equitable in distributing wealth, and diligent in their daily conduct. Because they governed like this, Heaven and spirits blessed them, and the people found their governance beneficial. If Heaven and spirits bless them and they strive to comply, they will receive Heaven’s fortune; if the people find it beneficial and strive to comply, they will gain the people’s affection. Governing like this, their plans succeeded, their endeavors were accomplished, their defenses were secure, and their military campaigns were victorious. Why? Simply because they governed through Identification with the Superior.
People today ask, ‘Rulers still exist, yet the world is in chaos. Why?’ Master Mo said, ‘Today’s rulers are fundamentally different from those of old. It is like the Miao tribe’s use of the five punishments. The ancient sage-kings created the five punishments to govern the world, but when the Miao tribe used them, they caused chaos. Were the punishments themselves bad? No, the application of the punishments was flawed. TheLu Xing says: “The Miao people did not use proper governance, but created five murderous punishments and called it law.” This means that good application of punishment governs the people, while bad application creates murderous laws. TheShu Ling says: “The mouth can produce good or incite war.” Good use of the mouth produces good; bad use creates slander and rebellion. The mouth itself is not bad; its application is flawed.
Therefore, ancient rulers were established to govern the people, like the head of a silk thread or the main rope of a net, to control the violent and unify principles. The Xiang Nian says: “When establishing states and capitals, kings and lords were not created for arrogance, nor ministers for leisure. They were established to bring order and equity.” Heaven and spirits did not establish rulers to enrich and honor them, but to benefit the people, enrich the poor, increase the population, secure the endangered, and govern the chaotic.
Today’s rulers do the opposite. They use governance for private convenience, appointing relatives and old friends as leaders. Knowing this, the people form factions and hide the truth, refusing to identify with their superiors. Thus, superiors and subordinates have different principles. When principles differ, rewards cannot encourage good, and punishments cannot deter violence. If the superior rewards someone the masses condemn, the reward is ineffective. If the superior punishes someone the masses praise, the punishment is ineffective. If rewards and punishments fail, it is as if there were no rulers at all. This is not the way to govern.
Therefore, ancient sage-kings carefully established rulers through Identification with the Superior, ensuring that the sentiments of superiors and subordinates were connected. Hidden matters and neglected benefits below reached above; accumulated grievances and harms below were resolved above. Thus, even tens of millions of li away, if someone did good, though his family and village did not know, the Son of Heaven would reward him. If someone did evil, though his family and village did not know, the Son of Heaven would punish him. Thus, everyone feared and trembled, daring not to commit violence, saying, “The Son of Heaven’s sight and hearing are divine!” The former kings said, “They are not divine. He simply enables others’ eyes and ears to assist his sight and hearing, others’ mouths to assist his speech, others’ minds to assist his thoughts, and others’ limbs to assist his actions.” With many assisting his sight and hearing, he sees and hears far; with many assisting his speech, his virtuous reputation spreads widely; with many assisting his thoughts, his plans are quickly realized; with many assisting his actions, his endeavors are quickly accomplished. The ancient sages succeeded and left their names to posterity simply because they governed through Identification with the Superior.
The Zhou Song says: ‘They came to see the King, seeking his statutes.’ This means feudal lords came in spring and autumn to receive the Son of Heaven’s strict teachings and returned to govern their states, with none daring to disobey. At that time, no one dared to disrupt the Son of Heaven’s teachings. The Book of Poetry says: ‘My horses are dappled, the six reins are glossy; I drive and gallop, consulting everywhere.’ And: ‘My horses are dark, the six reins are like silk; I drive and gallop, deliberating everywhere.’ This means that when feudal lords heard of good or evil, they rushed to report to the Son of Heaven. Thus, rewards matched the worthy, punishments matched the violent, no innocent were killed, and no guilty escaped. This is the merit of Identification with the Superior. Therefore, Master Mo said: ‘If today’s rulers and gentlemen wish to enrich their states, multiply their people, clarify their laws, and secure their altars of state, they must carefully examine Identification with the Superior, for it is the foundation of governance.’”
Note
This second chapter on Identification with the Superior expands its hierarchical system, requiring citizens to report deeds. It contrasts virtuous ancient meritocratic rulers with nepotistic contemporary ones, stressing alignment with Heaven as the core of stable governance.
The Miao Tribe (有苗):
An ancient non-Hua-Xia tribe often cited in classical texts as a cautionary tale of rebellion and misrule. Mozi uses their flawed application of the “five punishments” to argue that a system (like punitive expeditions or centralized authority) is only as good as its moral application.
The Lu Xing (Punishments of Lu) & Shu Ling (Commands of Shu):
Ancient canonical texts (associated with the Book of Documents). Mozi cites them to prove that his political theories are rooted in orthodox historical tradition, emphasizing that laws and speech must be used for governance, not oppression or slander.
The Xiang Nian & Zhou Song:
Ancient texts used by Mozi to reinforce the idea that political authority exists solely for the utilitarian purpose of bringing order and equity to the people, rather than for the personal luxury of the ruling class.
Identification with the Superior (尚同):
The central doctrine of this chapter. Mozi proposes a highly structured, top-down political and moral hierarchy. Society is organized from the family/village level up to the township, state, and ultimately the Son of Heaven. At every level, subordinates must align their moral judgments (“Yi” or principles) with their superiors, creating a unified standard of right and wrong that eliminates societal factionalism and chaos.
The Ultimate Alignment with Heaven:
The hierarchy does not end at the earthly emperor. The Son of Heaven must ultimately align with Heaven. Mozi introduces a theological safeguard: natural disasters, unseasonable weather, and plagues are interpreted as divine punishments from Heaven, signaling that the ruler or the people have failed to maintain this ultimate moral alignment.
Mass Surveillance and Whistleblowing:
A key mechanism for achieving “Shang Tong” is a system of mutual monitoring. Citizens are legally and morally obligated to report both good and bad deeds to their superiors. Failing to report evil is treated as equivalent to committing it. This ensures that the ruler’s information network is flawless, making the ruler appear “divine” in their ability to reward and punish.
Meritocracy vs. Nepotism:
Mozi strongly contrasts the ideal ancient system, where leaders were chosen for their wisdom and virtue to serve the public good, with the corrupt contemporary system of his time, where rulers appointed relatives and cronies for private gain. He argues that when leaders are chosen for private benefit, the people will naturally form factions and resist the government, rendering rewards and punishments useless.
The Five Punishments (五刑):
Ancient penal laws. Mozi uses the historical example of the Miao tribe misusing these punishments to argue that tools of statecraft (like laws or centralized authority) are morally neutral; their value depends entirely on whether they are used justly to bring order or selfishly to oppress.
“My horses are dappled…” (我马维骆 / 我马维骐):
Quotations from the Book of Poetry (Shijing). Mozi uses these poetic lines depicting feudal lords eagerly driving their chariots to the capital to illustrate the ideal state of governance: a harmonious, proactive relationship where regional leaders willingly seek the central government’s guidance and report local conditions.
子墨子曰：方今之时，复古之民始生，未有正长之时，盖其语曰，天下之人异义，是以一人一义，十人十义，百人百义。其人数兹众，其所谓义者亦兹众。是以人是其义，而非人之义，故相交非也。内之父子兄弟作怨雠，皆有离散之心，不能相和合。至乎舍余力，不以相劳；隐匿良道，不以相教；腐朽余财，不以相分。天下之乱也，至如禽兽然。无君臣上下长幼之节、父子兄弟之礼，是以天下乱焉。
明乎民之无正长以一同天下之义，而天下乱也，是故选择天下贤良、圣知、辩慧之人，立以为天子，使从事乎一同天下之义。天子既以立矣，以为唯其耳目之请，不能独一同天下之义，是故选择天下赞阅贤良、圣知、辩慧之人，置以为三公，与从事乎一同天下之义。天子三公既已立矣，以为天下博大，山林远土之民，不可得而一也。是故靡分天下，设以为万诸侯国君，使从事乎一同其国之义。国君既已立矣，又以为唯其耳目之请，不能一同其国之义，是故择其国之贤者，置以为左右将军大夫，以至乎乡里之长，与从事乎一同其国之义。
天子、诸侯之君、民之正长，既已定矣，天子为发政施教曰：“凡闻见善者，必以告其上；闻见不善者，亦必以告其上。上之所是，必亦是之；上之所非，必亦非之。己有善，傍荐之；上有过，规谏之。尚同义其上，而毋有下比之心。上得则赏之，万民闻则誉之。意若闻见善，不以告其上；闻见不善，亦不以告其上。上之所是不能是，上之所非不能非。己有善，不能傍荐之；上有过，不能规谏之。下比而非其上者，上得则诛罚之，万民闻则非毁之。”故古者圣王之为刑政赏誉也，甚明察以审信。是以举天下之人，皆欲得上之赏誉，而畏上之毁罚。
是故里长顺天子政而一同其里之义。里长既同其里之义，率其之里之万民以尚同乎乡长，曰：“凡里之万民，皆尚同乎乡长而不敢下比，乡长之所是，必亦是之；乡长之所非，必亦非之。去而不善言，学乡长之善言；去而不善行，学乡长之善行。”乡长固乡之贤者也，举乡人以法乡长，夫乡何说而不治哉？察乡长之所以治乡者，何故之以也？曰：唯以其能一同其乡之义，是以乡治。
乡长治其乡而乡既已治矣，有率其乡万民，以尚同乎国君，曰：“凡乡之万民，皆上同乎国君而不敢下比。国君之所是，必亦是之；国君之所非，必亦非之，去而不善言，学国君之善言；去而不善行，学国君之善行。”国君固国之贤者也，举国人以法国君，夫国何说而不治哉？察国君之所以治国，而国治者，何故之以也？曰：唯以其能一同其国之义，是以国治。
国君治其国而国既已治矣，有率其国之万民以尚同乎天子，曰：“凡国之万民，上同乎天子而不敢下比。天子之所是，必亦是之；天子之所非，必亦非之。去而不善言，学天子之善言；去而不善行，学天子之善行。”天子者，固天下之仁人也，举天下之万民以法天子，夫天下何说而不治哉？察天子之所以治天下者，何故之以也？曰：唯以其能一同天下之义，是以天下治。
夫既尚同乎天子，而未上同乎天者，则天□将犹未止也。故当若天降寒热不节，雪霜雨露不时，五谷不孰，六畜不遂，疾灾戾疫，飘风苦雨，荐臻而至者，此天之降罚也，将以罚下人之不尚同乎天者也。
故古者圣王明、天鬼之所欲，而避天、鬼之所憎，以求兴天下之利，除天下之害，是以率天下之万民，齐戒沐浴，洁为酒醴粢盛，以祭祀天、鬼。其事鬼神也，酒醴粢盛，不敢不蠲洁，牺牲不敢不腯肥，珪璧币帛不敢不中度量，春秋祭祀，不敢失时几，听狱不敢不中，分财不敢不均，居处不敢怠慢。曰：其为正长若此，是故上者天、鬼有厚乎其为正长也，下者万民有便利乎其为政长也。天、鬼之所深厚而能疆从事焉，则天、鬼之福可得也。万民之所便利而能疆从事焉，则万民之亲可得也。其为政若此，是以谋事得，举事成，入守固，出诛胜者，何故之以也？曰：唯以尚同为政者也。故古者圣王之为政若此。
今天下之人曰：“方今之时，天下之正长犹未废乎天下也，而天下之所以乱者，何故之以也？”子墨子曰：“方今之时之以正长，则本与古者异矣。譬之若有苗之以五刑然。昔者圣王制为五刑以治天下，逮至有苗之制五刑，以乱天下，则此岂刑不善哉？用刑则不善也。是以先王之书《吕刑》之道曰：‘苗民否用练，折则刑，唯作五杀之刑，曰法。’则此言善用刑者以治民，不善用刑者以为五杀，则此岂刑不善哉？用刑则不善，故遂以为五杀。是以先王之书《术令》之道曰：‘唯口出好兴戎。’则此言善用口者出好，不善用口者以为谗贼寇戎，则此岂口不善哉？用口则不善也，故遂以为谗贼寇戎。
故古者之置正长也，将以治民也。譬之若丝缕之有纪，而罔罟之有纲也，将以运役天下淫暴而一同其义也。是以先王之书《相年》之道曰：“夫建国设都，乃作後王君公，否用泰也。轻大夫师长，否用佚也。维辩使治天均。”则此语古者上帝鬼神之建设国都立正长也，非高其爵，厚其禄，富贵佚而错之也。将以为万民兴利除害，富贵贫寡，安危治乱也。故古者圣王之为若此。
今王公大人之为刑政则反此，政以为便譬，宗于父兄故旧，以为左右，置以为正长。民知上置正长之非正以治民也，是以皆比周隐匿，而莫肯尚同其上。是故上下不同义。若苟上下不同义，赏誉不足以劝善，而刑罚不足以沮暴。何以知其然也？
曰：上唯毋立而为政乎国家，为民正长，曰：“人可赏，吾将赏之。”若苟上下不同义，上之所赏，则众之所非。曰人众与处，于众得非，则是虽使得上之赏，未足以劝乎！上唯毋立而为政乎国家，为民正长，曰：“人可罚，吾将罚之。”若苟上下不同义，上之所罚，则众之所誉，曰人众与处，于众得誉，则是虽使得上之罚，未足以沮乎！若立而为政乎国家，为民正长，赏誉不足以劝善，而刑罚不沮暴，则是不与乡吾本言“民始生未有正长之时”同乎？若有正长与无正长之时同，则此非所以治民一众之道。
故古者圣王唯而审以尚同，以为正长，是故上下情请为通。上有隐事遗利，下得而利之；下有蓄怨积害，上得而除之。是以数千万里之外，有为善者，其室人未遍知，乡里未遍闻，天子得而赏之；数千万里之外，有为不善者，其室人未遍知，乡里未遍闻，天子得而罚之。是以举天下之人，皆恐惧振动惕栗，不敢为淫暴，曰：“天子之视听也神！”先王之言曰：“非神也。夫唯能使人之耳目助己视听，使人之吻助己言谈，使人之心助己思虑，使人之股肱助己动作。”助之视听者众，则其所闻见者远矣；助之言谈者众，则其德音之所抚循者博矣；助之思虑者众，则其谈谋度速得矣；助之动作者众，即其举事速成矣。故古者圣人之所以济事成功，垂名于后世者，无他故异物焉，曰：唯能以尚同为政者也。
是以先王之书《周颂》之道之曰：“载来见彼王，聿求厥章。”则此语古者国君诸侯之以春秋来朝聘天子之庭，受天子之严教，退而治国，政之所加，莫敢不宾。当此之时，本无有敢纷天子之教者，《诗》曰：“我马维骆，六辔沃若，载驰载驱，周爰咨度。”又曰：“我马维骐，六辔若丝，载驰载驱，周爰咨谋。”即此语也。古者国君诸侯之闻见善与不善也，皆驰驱以告天子。是以赏当贤，罚当暴，不杀不辜，不失有罪，则此尚同之功也。是故子墨子曰：“今天下之王公大人士君子，请将欲富其国家，众其人民，治其刑政，定其社稷，当若尚同之不可不察，此之本也。”
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