Chapter 32: Condemnation of Music – Part I
Master Mozi said: “Those who practice benevolence must strive to promote the benefits of the world and eliminate its harms. When establishing a standard for the world, they do what benefits people and stop what does not. Furthermore, when a benevolent person plans for the world, they do not do so for the sake of what is beautiful to the eye, pleasant to the ear, sweet to the mouth, or comfortable to the body. If these things deprive the people of the wealth needed for clothing and food, a benevolent person will not engage in them.
Therefore, the reason Master Mozi condemns music is not because he thinks the sounds of great bells, sounding drums, zithers, and flutes are not pleasant; nor because he thinks carved and painted colors are not beautiful; nor because he thinks roasted meats are not sweet; nor because he thinks high terraces and deep pavilions are not comfortable. Although the body knows they are comfortable, the mouth knows they are sweet, the eye knows they are beautiful, and the ear knows they are pleasant, yet, when examined above, they do not accord with the deeds of the sage kings, and when measured below, they do not accord with the benefits of the ten thousand people. Therefore, Master Mozi said: ‘To engage in music is wrong.’
Today, although rulers and high ministers do not manufacture musical instruments to manage state affairs, they do not merely scoop up puddles or tear down earthen walls to make them. They must heavily tax the ten thousand people to produce the sounds of great bells, sounding drums, zithers, and flutes. The ancient sage kings also heavily taxed the people to build boats and carriages. Once built, they asked, ‘Where shall we use them?’ The answer was: ‘Boats are used on water, carriages on land; gentlemen can rest their feet, and commoners can rest their shoulders and backs.’ Therefore, when the people contributed their wealth, they did not dare to feel resentful. Why? Because it returned to serve the people’s interests. If musical instruments could similarly serve the people’s interests, I would not dare to condemn them. But when put to use, can musical instruments be like the sage kings’ boats and carriages? If not, I dare not refrain from condemning them.
The people have three great afflictions: the hungry cannot get food, the cold cannot get clothing, and the weary cannot get rest. These are the people’s greatest troubles. Now, if we strike great bells, beat sounding drums, play zithers and flutes, and wave shields and axes in dance, how can the people obtain the wealth for clothing and food? I say it is certainly not possible.
Suppose we set this aside. Today, great states attack small states, great families attack small families, the strong rob the weak, the many oppress the few, the cunning deceive the foolish, and the noble despise the lowly. Bandits and rebels arise together and cannot be stopped. Now, if we strike great bells, beat sounding drums, play zithers and flutes, and wave shields and axes in dance, how can the world’s chaos be governed? I say it is certainly not possible.
Therefore, Master Mozi said: ‘To heavily tax the people to produce the sounds of great bells, sounding drums, zithers, and flutes, in order to promote the world’s benefits and eliminate its harms, yields no help.’ Therefore, Master Mozi said: ‘To engage in music is wrong.’
Now, if rulers and high ministers stand upon high terraces and thick pavilions and look down, a bell is merely an inverted cauldron. If it is not struck, how can any pleasure be obtained? It must be struck. But they will certainly not employ the old and the slow, for their ears and eyes are not sharp, their limbs are not strong, their sounds are not harmonious, and their bearing is not graceful. They must employ those in the prime of life, with sharp ears and eyes, strong limbs, harmonious sounds, and graceful bearing. If men are employed, they abandon their time for farming and planting; if women are employed, they abandon their work in spinning and weaving. Now, if rulers and high ministers engage in music, depriving the people of the wealth for clothing and food to support musicians, it is indeed excessive. Therefore, Master Mozi said: ‘To engage in music is wrong.’
Now that the sounds of great bells, sounding drums, zithers, and flutes are prepared, if a high minister solemnly plays and listens alone, what pleasure can be obtained? They must listen with others. They will not listen with the lowly, but with gentlemen. If gentlemen listen, they abandon their governance; if the lowly listen, they abandon their work. Now, if rulers and high ministers engage in music, depriving the people of the wealth for clothing and food to support musicians, it is indeed excessive. Therefore, Master Mozi said: ‘To engage in music is wrong.’
In the past, Duke Kang of Qi initiated the ‘Wan’ dance. The dancers could not wear short brown garments or eat chaff and dregs. They said, ‘If food and drink are not exquisite, our facial complexions will be inadequate to view; if clothing is not beautiful, our slender bodies will be inadequate to behold.’ Thus, they must eat fine grain and meat, and wear embroidered silk. These people do not engage in producing clothing and food, yet they consume what others produce. Therefore, Master Mozi said: ‘Now, if rulers and high ministers engage in music, depriving the people of the wealth for clothing and food to support musicians, it is exactly like this.’ Therefore, Master Mozi said: ‘To engage in music is wrong.’
Now, humans are inherently different from beasts, deer, birds, and insects. Beasts and birds use their feathers and fur for clothing, their hooves and claws for shoes, and water and grass for food. Thus, even if the males do not farm and the females do not weave, their clothing and food are already provided. Humans are different; they live by their labor, and those who do not labor do not live. If gentlemen do not diligently govern, laws and administration will be chaotic; if commoners do not diligently work, wealth will be insufficient. If the scholars and gentlemen of the world think my words are incorrect, let us enumerate the duties of the world and observe the harm of music. Rulers and high ministers attending court early and retiring late, hearing cases and governing, is their duty. Scholars and gentlemen exhausting their physical strength and intellectual wisdom to govern offices inwardly and collect revenues from markets, mountains, and marshes outwardly to fill granaries and treasuries is their duty. Farmers going out early and returning late to farm and plant, gathering much grain, is their duty. Women rising early and sleeping late to spin and weave, processing hemp, silk, and kudzu to produce cloth, is their duty. Now, if rulers and high ministers delight in music and listen to it, they will certainly not attend court early and retire late to govern, and thus the state will be chaotic and the altars of state endangered! If scholars and gentlemen delight in music and listen to it, they will certainly not exhaust their strength and wisdom to govern and collect revenues, and thus granaries and treasuries will not be filled. If farmers delight in music and listen to it, they will certainly not go out early and return late to farm, and thus grain will be insufficient. If women delight in music and listen to it, they will certainly not rise early and sleep late to spin and weave, and thus cloth will not be produced. Who causes the high ministers to abandon governance and the people to abandon their work? It is music. Therefore, Master Mozi said: ‘To engage in music is wrong.’
How do we know this is so? The ancient king’s book, the Official Punishments of Tang, says: ‘To dance constantly in the palace is called a shamanistic wind. Its punishment: a gentleman must pay two bundles of silk; a commoner pays double, two bo of yellow reeds.’ It further says: ‘Alas! Dancing proudly, with yellow bells sounding loudly, the Supreme Lord is displeased, and the nine provinces perish. The Supreme Lord is not favorable, sending down a hundred calamities, and their families will surely be ruined.’ Examining why the nine provinces perished, it was solely from indulging in ornamental music. The Wu Guan says: ‘Qi was excessively indulgent in pleasure, dining wildly in the fields. Clanging bells and ringing chimes were played with force. He was muddied by wine, altering his meals in the wild. The Wan dance was majestic, its sound reaching Heaven. Heaven therefore did not approve.’ Thus, above, Heaven and ghosts did not approve; below, the ten thousand people received no benefit.
Therefore, Master Mozi said: ‘Today, if the scholars and gentlemen of the world truly wish to promote the world’s benefits and eliminate its harms, regarding music, they must prohibit and stop it.’”
Note
This chapter advances Mozi’s utilitarian critique of royal music. It argues music drains public funds, pulls labor from farming and governance, and fails to ease hunger or end wars, citing ancient edicts to demand a ban on extravagant musical performances.
Duke Kang of Qi (齐康公):
The last ruler of the state of Qi during the early Warring States period. He is historically notorious for his extravagant lifestyle and love of music, which Mozi uses as a prime example of a ruler wasting public resources on entertainment while neglecting governance.
Qi (启):
The son of Yu the Great and the founder of the Xia Dynasty. While traditionally revered, Mozi cites the Wu Guan (a lost historical text) to portray him as a degenerate ruler whose excessive indulgence in music and feasting led to divine disapproval.
Utilitarianism and Pragmatism:
This chapter perfectly encapsulates Mozi’s extreme utilitarian philosophy. He does not deny that music is aesthetically pleasing or physically enjoyable; rather, he evaluates it purely through the lens of social utility. If an activity does not directly contribute to solving the “three great afflictions” (hunger, cold, and exhaustion) or maintaining social order, it is deemed morally wrong and economically destructive.
The “Wan” Dance (万舞):
A grand, ancient ceremonial dance involving shields and axes, often accompanied by elaborate music. Mozi criticizes this high-culture art form because the performers required fine food and silk, meaning they were entirely removed from productive agricultural or textile labor.
Division of Labor:
Mozi outlines a strict, functional division of labor in ancient society: rulers govern, scholars manage administration and collect taxes, farmers grow food, and women weave cloth. Music is condemned because it acts as a parasitic activity that pulls able-bodied people away from these essential, productive roles.
Official Punishments of Tang (汤之官刑) & Wu Guan (武观):
Mozi cites these ancient texts to provide historical and divine precedent for his anti-music stance. By referencing the Official Punishments of Tang, he argues that even ancient sage kings legally penalized excessive musical indulgence, classifying it as a “shamanistic wind” that leads to societal collapse.
子墨子言曰：仁之事者，必务求兴天下之利，除天下之害。将以为法乎天下，利人乎即为，不利人乎即止。且夫仁者之为天下度也，非为其目之所美，耳之所乐，口之所甘，身体之所安，以此亏夺民衣食之财，仁者弗为也。
是故子墨子之所以非乐者，非以大钟鸣鼓、琴瑟竽笙之声以为不乐也，非以刻镂华文章之色以为不美也，非以犓豢煎炙之味以为不甘也，非以高台厚榭邃野之居以为不安也。虽身知其安也，口知其甘也，目知其美也，耳知其乐也，然上考之不中圣王之事，下度之不中万民之利。是故子墨子曰：为乐非也。
今王公大人虽无造为乐器，以为事乎国家，非直掊潦水、拆壤垣而为之也，将必厚措敛乎万民，以为大钟鸣鼓、琴瑟竽笙之声。古者圣王，亦尝厚措敛乎万民，以为舟车。既以成矣，曰：“吾将恶许用之？”曰：“舟用之水，车用之陆，君子息其足焉，小人休其肩背焉。”故万民出财赍而予之，不敢以为慼恨者，何也？以其反中民之利也。然则乐器反中民之利，亦若此，即我弗敢非也。然则当用乐器，譬之若圣王之为舟车也，即我弗敢非也。
民有三患，饥者不得食，寒者不得衣，劳者不得息，三者民之巨患也。然即当为之撞巨钟、击鸣鼓、弹琴瑟、吹竽笙而扬干戚，民衣食之财，将安可得乎？
即我以为未必然也。意舍此，今有大国即攻小国，有大家即伐小家，强劫弱，众暴寡，诈欺愚，贵傲贱，寇乱盗贼并兴，不可禁止也。然即当为之撞巨钟、击鸣鼓、弹琴瑟、吹竽笙而扬干戚，天下之乱也，将安可得而治与？即我未必然也。
是故子墨子曰：姑尝厚措敛乎万民，以为大钟鸣鼓、琴瑟竽笙之声，以求兴天下之利，除天下之害，而无补也。是故子墨子曰：为乐非也。
今王公大人唯毋处高台厚榭之上而视之，钟犹是延鼎也，弗撞击将何乐得焉哉！其说将必撞击之。惟勿撞击，将必不使老与迟者。老与迟者，耳目不聪明，股肱不毕强，声不和调，明不转朴。将必使当年，因其耳目之聪明，股肱之毕强，声之和调，眉之转朴。使丈夫为之，废丈夫耕稼树蓺之时；使妇人为之，废妇人纺绩织纴之事。今王公大人，唯毋为乐，亏夺民衣食之财以拊乐，如此多也。是故子墨子曰：为乐非也。
今大钟鸣鼓、琴瑟竽笙之声，既已具矣，大人肃然奏而独听之，将何乐得焉哉？其说将必与贱人不与君子，与君子听之，废君子听治；与贱人听之，废贱人之从事。今王公大人惟毋为乐，亏夺民之衣食之财以拊乐，如此多也。是故子墨子曰：为乐非也。
昔者齐康公兴乐万，万人不可衣短褐，不可食糠糟，曰：“食饮不美，面目颜色不足视也；衣服不美，身体从容丑羸不足观也。”是以食必粱肉，衣必文绣。
此掌不从事乎衣食之财，而掌食乎人者也。是故子墨子曰：今王公大人，惟毋为乐，亏夺民衣食之财以拊乐，如此之也。是故子墨子曰：为乐非也。
今人固与禽兽、麋鹿、蜚鸟、贞虫异者也。今之禽兽、麋鹿、蜚鸟、贞虫，因其羽毛以为衣裘。因其蹄蚤以为绔屦。因其水草以为饮食。故唯使雄不耕稼树蓺，雌亦不纺绩织纴，衣食之财固已具矣。今人与此异者也，赖其力者生，不赖其力者不生。君子不强听治，即刑政乱；贱人不强从事，即财用不足。今天下之士君子以吾言不然。然即姑尝数天下分事，而观乐之害。王公大人蚤朝晏退，听狱治政，此其分事也。士君子竭股肱之力，亶其思虑之智，内治官府，外收敛关市、山林、泽梁之利，以实仓廪府库，此其分事也。农夫蚤出暮入，耕稼树蓺，多聚叔粟，此其分事也。妇人夙兴夜寐，纺绩织纴，多治麻丝葛绪、綑布縿，此其分事也。今惟毋在乎王公大人说乐而听之，即必不能蚤朝晏退，听狱治政，是故国家乱而社稷危矣！今惟毋在乎士君子说乐而听之，即必不能竭股肱之力，亶其思虑之智，内治官府，外收敛关市、山林、泽梁之利，以实仓廪府库，是故仓廪府库不实。今惟毋在乎农夫说乐而听之，即必不能蚤出暮入，耕稼树蓺，多聚叔粟，是故叔粟不足。今惟毋在乎妇人说乐而听之，即不必能夙兴夜寐，纺绩织纴，多治麻丝葛绪、綑布縿，是故布縿不兴。曰：孰为大人之听治、而废国家之从事？曰乐也。是故子墨子曰：为乐非也。
何以知其然也？曰：先王之书汤之《官刑》有之。曰：“其恒舞于宫，是谓巫风。其刑，君子出丝二卫，小人否，似二伯黄径。”乃言曰：“呜乎！舞佯佯，黄言孔章，上帝弗常，九有以亡。上帝不顺，降之百<歹羊>，其家必坏丧。”察九有之所以亡者，徒从饰乐也。于《武观》曰：“启乃淫溢康乐，野于饮食，将将铭，苋磬以力。湛浊于酒，渝食于野，万舞翼翼，章闻于天，天用弗式。”故上者天鬼弗式，下者万民弗利。
是故子墨子曰：今天下士君子，请将欲求兴天下之利，除天下之害，当在乐之为物，将不可不禁而止也。
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