Chapter 13: Identification with the Superior (III)
Master Mo said, “The business of the wise must be to consider what brings order to the state and the people and to act accordingly, and to consider what brings chaos to the state and the people and to avoid it.” But what is it that brings order to the state and the people? When superiors govern, if they obtain the true sentiments of the subordinates, there is order; if they do not obtain these sentiments, there is chaos. How do we know this? When superiors govern and obtain the sentiments of the subordinates, they clearly understand the good and evil among the people. If they clearly understand the good and evil, they can reward the good and punish the violent. When the good are rewarded and the violent punished, the state must be well-ordered. When superiors govern without obtaining the sentiments of the subordinates, they do not understand the good and evil among the people. If they do not understand good and evil, they cannot reward the good or punish the violent. If the good are not rewarded and the violent not punished, governing in this manner will inevitably lead to chaos among the masses. Therefore, rewards must be based on understanding the subordinates’ sentiments, a principle that cannot be ignored.
But how can we obtain the sentiments of the subordinates? Master Mo said, “Only by governing through the principle of ‘Identification with the Superior’ can this be achieved!” How do we know that Identification with the Superior is viable for governing the world? Why not examine the ancient doctrines of governance? In ancient times, when Heaven first gave birth to the people, there were no rulers or elders; everyone was their own master. If everyone was their own master, one person had one principle, ten people had ten principles, a hundred people had a hundred principles, and a thousand people had a thousand principles. When the population became too numerous to count, the so-called principles were also too numerous to count. Each person considered their own principle right and others’ wrong. Thus, serious conflicts led to fights, and minor ones to disputes. Therefore, desiring to unify the principles of the world, people selected the virtuous and established them as the Son of Heaven. The Son of Heaven, realizing his wisdom and strength were insufficient to govern the world alone, selected the next best to serve as the Three Dukes. The Three Dukes, realizing their wisdom and strength were insufficient to assist the Son of Heaven alone, divided the realm and established feudal lords. The feudal lords, realizing their wisdom and strength were insufficient to govern their territories alone, selected the next best to serve as Ministers and Grand Masters. The Ministers and Grand Masters, realizing their wisdom and strength were insufficient to assist their lords alone, selected the next best to serve as Township Heads and Clan Leaders. Therefore, when ancient Sons of Heaven established the Three Dukes, feudal lords, Ministers, Grand Masters, Township Heads, and Clan Leaders, it was not merely to enrich and honor them or to allow them leisure. It was to have them assist in governing, managing laws, and administering justice. Thus, when ancient states were founded and capitals established, kings and lords were set up, and officials and elders were appointed. This was not for their personal pleasure, but to distinguish right from wrong and assist in illuminating the governance of the world.
Why is it that today, superiors cannot govern their subordinates, and subordinates cannot serve their superiors? It is because superiors and subordinates harm each other. Why does this happen? Because their principles (Yi) are not unified. If those with differing principles form factions, and a superior considers someone good and intends to reward him, that person may seek only the superior’s reward while evading the people’s condemnation. Thus, rewards alone cannot encourage goodness; people only seek the reward. If a superior considers someone violent and intends to punish him, that person may endure the superior’s punishment while cherishing the people’s praise. Thus, punishments alone cannot deter violence; people do not fear the penalty. Therefore, the superior’s rewards and praises are insufficient to encourage good, and their condemnations and punishments are insufficient to deter violence. Why? Because their principles are not unified.
How, then, can we unify the principles of the world? Master Mo said: Why not empower the Clan Leaders to promulgate laws and orders within their clans, saying, “Whoever sees one who loves and benefits the clan must report it; whoever sees one who hates and harms the clan must also report it. Reporting those who love and benefit the clan is equivalent to loving and benefiting the clan oneself; the superior will reward such a person, and the public will praise him. Failing to report those who hate and harm the clan is equivalent to hating and harming the clan oneself; the superior will punish such a person, and the public will condemn him.” Thus, everyone in the clan desires the superior’s reward and praise and avoids condemnation and punishment. Therefore, they report both good and bad deeds. The Clan Leader rewards the good and punishes the violent. With the good rewarded and the violent punished, the clan must be well-ordered. Why is the clan well-ordered? Simply because it is governed by the principle of Identification with the Superior.
Once the clan is ordered, does the way to govern the state end here? No. A state contains many clans, each considering itself right and others wrong. Thus, serious conflicts lead to disorder, and minor ones to disputes. Therefore, Clan Leaders must unify their clan’s principles and identify with the State Ruler. The State Ruler also promulgates laws to the people of the state, saying, “Whoever sees one who loves and benefits the state must report it; whoever sees one who hates and harms the state must also report it…” Thus, everyone in the state desires the superior’s reward and avoids punishment. The people report good and bad deeds; the State Ruler rewards the good and punishes the violent. With the good rewarded and the violent punished, the state must be well-ordered. Why is the state well-ordered? Simply because it is governed by the principle of Identification with the Superior.
Once the state is ordered, does the way to govern the world end here? No. The world contains many states, each considering itself right and others wrong. Thus, serious conflicts lead to war, and minor ones to disputes. Therefore, State Rulers must unify their state’s principles and identify with the Son of Heaven. The Son of Heaven also promulgates laws to the people of the world, saying, “Whoever sees one who loves and benefits the world must report it; whoever sees one who hates and harms the world must also report it…” Thus, everyone in the world desires the superior’s reward and avoids punishment, reporting both good and bad deeds. The Son of Heaven rewards the good and punishes the violent. With the good rewarded and the violent punished, the world must be well-ordered. Why is the world well-ordered? Simply because it is governed by the principle of Identification with the Superior.
Once the world is ordered, the Son of Heaven unifies the world’s principles and identifies with Heaven. Therefore, the doctrine of Identification with the Superior, when applied at the highest level to the Son of Heaven, can govern the world; when applied in the middle to feudal lords, can govern the state; and when applied at the base to Clan Leaders, can govern the clan. Thus, applying it greatly to govern the world leaves no gaps, and applying it narrowly to govern a state or clan leaves no deviations. This is what is called the Way. Therefore, it is said: Governing the states of the world is like governing a single clan; employing the people of the world is like employing a single person. Did only Master Mo hold this view, and not the ancient kings? No, the ancient kings also held it. Sage-kings all governed by Identification with the Superior, and thus the world was ordered. How do we know this? The ancient king’s book, theGreat Oath Tai Shi), says, “If a petty man sees wickedness and cunning, hears of it, but does not speak, his crime is equal to that of the wicked.” This means that seeing depravity and failing to report it is a crime equal to committing depravity.
Therefore, when ancient sage-kings governed the world, those they selected as assistants and wings were all good men, and many outside helped them see and hear. Thus, when planning affairs with others, they gained the initiative first; when undertaking tasks with others, they succeeded first; and their glorious reputation spread first. Because they trusted others and worked together, they achieved such benefits. An ancient saying goes, “One eye sees less than two eyes; one ear hears less than two ears; one hand is not as strong as two hands.” Because they trusted others and worked together, they achieved such benefits. Therefore, when ancient sage-kings governed the world, if a virtuous man lived a thousand li away, though his own townspeople had not widely seen or heard of him, the sage-king would discover and reward him. If a violent man lived within a thousand li, though his townspeople had not widely seen or heard of him, the sage-king would discover and punish him. Were the sage-kings truly endowed with supernatural hearing and sight? Could they see a thousand li away with one glance or hear it with one listen? No. The sage-kings did not go to see or approach to listen, yet they made the bandits and rebels of the world unable to find a foothold anywhere. Why? Because the governance of Identification with the Superior was so excellent.
Therefore, Master Mo said, “In making the people identify with the superior, if one does not love the people earnestly, they cannot be employed. One must love them earnestly and employ them, maintain them with utmost sincerity, guide them with wealth and honor in front, and lead them with clear punishments behind. Governing in this way, even if one wishes for the people not to identify with oneself, it would be impossible.”
Thus, Master Mo said, “If today’s kings, nobles, officers, and gentlemen truly desire to practice benevolence and righteousness, seek to become superior scholars, align with the way of the sage-kings above, and benefit the state and the people below, they must carefully examine the doctrine of Identification with the Superior. Identification with the Superior is the foundation of governance and the key to order.”
Note
This final chapter on Identification with the Superior stresses unified moral standards as the root of good governance. It outlines a clan-to-emperor reporting system, cites ancient texts, and affirms the doctrine as the essential key to national order.
The Son of Heaven, Three Dukes, Feudal Lords:
Mozi outlines a highly structured, top-down bureaucratic hierarchy. Unlike the hereditary feudalism of his time, Mozi emphasizes that these roles were originally created purely for functional governance and maintaining order, not for personal luxury.
The Great Oath:
A chapter in the Book of Documents. Mozi quotes this canonical text to legitimize his doctrine, arguing that the ancient kings already practiced the idea of collective responsibility and reporting wrongdoing to superiors.
Identification with the Superior (尚同):
The core political philosophy of this chapter. Mozi argues that societal chaos stems from a plurality of moral standards (everyone having their own “right” and “wrong”). To restore order, society must adopt a unified moral and legal standard that flows upward from the family to the clan, to the state, to the world, and ultimately to Heaven.
Information Gathering and Whistleblowing:
Mozi’s system relies heavily on an early form of mass surveillance and whistleblowing. Citizens are legally and morally obligated to report both good and bad deeds to their superiors. Those who see evil and fail to report it are considered equally guilty. This creates a system where public opinion and state rewards/punishments are perfectly aligned.
Meritocratic Bureaucracy:
Despite the authoritarian tone of “identification,” Mozi insists that leaders at every level must be selected based on virtue and capability (“selecting the virtuous”), not on nepotism or wealth.
The Mandate of Heaven as Ultimate Standard:
The hierarchy does not end at the Son of Heaven. The emperor must align his principles with Heaven, ensuring that the ultimate standard of justice is objective and cosmic, preventing the absolute ruler from becoming a tyrant.
子墨子言曰：“知者之事，必计国家百姓所以治者而为之，必计国家百姓之所以乱者而辟之。”然计国家百姓之所以治者，何也？上之为政，得下之情则治，不得下之情则乱。何以知其然也？上之为政，得下之情，则是明于民之善非也。若苟明于民之善非也，则得善人而赏之，得暴人而罚之也。善人赏而暴人罚，则国必治。上之为政也，不得下之情，则是不明于民之善非也，若苟不明于民之善非，则是不得善人而赏之，不得暴人而罚之。善人不赏而暴人不罚，为政若此，国众必乱。故赏不得下之情，而不可不察者也。
然计得下之情，将奈何可？故子墨子曰：“唯能以尚同一义为政，然后可矣！”何以知尚同一义之可而为政于天下也？然胡不审稽古之治为政之说乎？古者天之始生民，未有正长也，百姓为人。若苟百姓为人，是一人一义，十人十义，百人百义，千人千义。逮至人之众，不可胜计也；则其所谓义者，亦不可胜计。此皆是其义，而非人之义，是以厚者有斗，而薄者有争。是故天下之欲同一天下之义也，是故选择贤者，立为天子。天子以其知力为未足独治天下，是以选择其次，立为三公。三公又以其知力为未足独左右天子也，是以分国建诸侯。诸侯又以其知力为未足独治其四境之内也，是以选择其次，立为卿之宰。卿之宰又以其知力为未足独左右其君也，是以选择其次，立而为乡长家君。是故古者天子之立三公、诸侯、卿之宰，乡长、家君，非特富贵游佚而择之也，将使助治乱刑政也。故古者建国设都，乃立后王君公，奉以卿士师长，此非欲用说也，唯辩而使助治天明也。
今此何为人上而不能治其下？为人下而不能事其上？则是上下相贼也。何故以然？则义不同也。若苟义不同者有党，上以若人为善，将赏之，若人唯使得上之赏而辟百姓之毁；是以为善者必未可使劝，见有赏也。上以若人为暴，将罚之，若人唯使得上之罚，而怀百姓之誉；是以为暴者必未可使沮，见有罚也。故计上之赏誉，不足以劝善，计其毁罚，不足以沮暴。此何故以然？则义不同也。
然则欲同一天下之义，将奈何可？故子墨子言曰：然胡不赏使家君，试用家君发宪布令其家，曰：“若见爱利家者，必以告；若见恶贼家者，亦必以告。若见爱利家以告，亦犹爱利家者也，上得且赏之，众闻则誉之；若见恶贼家不以告，亦犹恶贼家者也，上得且罚之，众闻则非之。”是以遍若家之人，皆欲得其长上之赏誉，辟其毁罚。是以善言之?，不善言之；家君得善人而赏之，得暴人而罚之，善人之赏，而暴人之罚，则家必治矣。然计若家之所以治者，何也？唯以尚同一义为政故也。
家既已治，国之道尽此已邪？则未也。国之为家数也甚多，此皆是其家，而非人之家，是以厚者有乱，而薄者有争。故又使家君总其家之义，以尚同于国君，国君亦为发宪布令于国之众，曰：“若见爱利国者，必以告；若见恶贼国者，亦必以告。若见爱利国以告者，亦犹爱利国者也，上得且赏之，众闻则誉之；若见恶贼国不以告者，亦犹恶贼国者也，上得且罚之；众闻则非之。”是以遍若国之人，皆欲得其长上之赏誉，避其毁罚。是以民见善者言之，见不善者言之；国君得善人而赏之，得暴人而罚之。善人赏而暴人罚，则国必治矣。然计若国之所治者，何也？唯能以尚同一义为政故也。
国既已治矣，天下之道尽此已邪？则未也。天下之为国数也甚多，此皆是其国，而非人之国，是以厚者有战，而薄者有争。故又使国君选其国之义，以尚同于天子。天子亦为发宪布令于天下之众，曰：“若见爱利天下者，必以告；若见恶贼天下者，亦以告。若见爱利天下以告者，亦犹爱利天下者也，上得则赏之，众闻则誉之；若见恶贼天下不以告者，亦犹恶贼天下者也，上得且罚之，众闻则非之。”是以遍天下之人，皆欲得其长上之赏誉，避其毁罚，是以见善、不善者告之。天子得善人而赏之，得暴人而罚之，善人赏而暴人罚，天下必治矣。然计天下之所以治者，何也？唯而以尚同一义为政故也。
天下既已治，天子又总天下之义，以尚同于天。故当尚同之为说也，尚用之天子，可以治天下矣；中用之诸侯，可而治其国矣；小用之家君，可而治其家矣。是故大用之治天下不窕，小用之治一国一家而不横者，若道之谓也。故曰治天下之国，若治一家，使天下之民，若使一夫。意独子墨子有此而先王无此，其有邪？则亦然也。圣王皆以尚同为政，故天下治。何以知其然也？于先王之书也《大誓》之言然，曰：“小人见奸巧，乃闻不言也，发罪钧。”此言见淫辟不以告者，其罪亦犹淫辟者也。
故古之圣王治天下也，其所差论以自左右羽翼者皆良，外为之人，助之视听者众。故与人谋事，先人得之；与人举事，先人成之；光誉令闻，先人发之。唯信身而从事，故利若此。古者有语焉，曰：“一目之视也，不若二目之视也；一耳之听也，不若二耳之听也；一手之操也，不若二手之强也。”夫唯能信身而从事，故利若此。是故古之圣王之治天下也，千里之外，有贤入焉，其乡里之人皆未之均闻见也，圣王得而赏之。千里之内有暴人焉，其乡里未之均闻见也，圣王得而罚之。故唯毋以圣王为聪耳明目与？岂能一视而通见千里之外哉？一听而通闻千里之外哉？圣王不往而视也，不就而听也，然而使天下之为寇乱盗贼者，周流天下无所重足者，何也？其以尚同为政善也。
是故子墨子曰：“凡使民尚同者，爱民不疾，民无可使。曰：必疾爱而使之，致信而持之，富贵以道其前，明罚以率其后。为政若此，唯欲毋与我同，将不可得也。”
是以子墨子曰：“今天下王公大人士君子，中情将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故当尚同之说而不可不察，尚同为政之本，而治要也。”
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