Chapter 4: On Standards (Fa Yi)
Master Mozi said: “Those who undertake any task in the world cannot be without standards and models. There has never been a case where a task was accomplished without standards. Even scholars who serve as generals or ministers must have standards. Even artisans of all trades must have standards. Artisans use the carpenter’s square to make right angles, the compass to make circles, the ink line to make straight lines, the water level to determine flatness, and the plumb line to determine verticality. Whether an artisan is skillful or unskillful, they all use these five tools as their standards. The skillful can meet the exact requirements; the unskillful, even if they cannot meet them exactly, can still surpass their own unaided efforts by following these models. Thus, all artisans have standards to measure their work. Now, when it comes to the greatest task of governing the world, or the next greatest of governing a large state, there are no standards to measure by. This is not as reasonable as the artisans!”
What, then, should be adopted as the standard for governance? Should we all model ourselves on our parents? There are many parents in the world, but few are truly benevolent. If we all model ourselves on our parents, the standard would be unbenevolent. An unbenevolent standard cannot serve as a model. Should we all model ourselves on our teachers? There are many teachers in the world, but few are truly benevolent. If we all model ourselves on our teachers, the standard would be unbenevolent. An unbenevolent standard cannot serve as a model. Should we all model ourselves on our rulers? There are many rulers in the world, but few are truly benevolent. If we all model ourselves on our rulers, the standard would be unbenevolent. An unbenevolent standard cannot serve as a model. Therefore, none of the three – parents, teachers, or rulers – can serve as the standard for governance.
What, then, should be adopted as the standard for governance? I say: Nothing is better than modeling ourselves on Heaven. Heaven’s operation is vast and impartial; its bestowals are abundant yet it claims no credit; its brightness is enduring and never fades. Therefore, the sage kings modeled themselves on it. Having taken Heaven as their standard, all their actions and undertakings were measured against Heaven. What Heaven desires, they did; what Heaven does not desire, they ceased. But what does Heaven desire and what does it abhor? Heaven must desire that people love and benefit one another, and must not desire that people hate and harm one another. How do we know that Heaven desires mutual love and benefit, and not mutual hatred and harm? Because it possesses and benefits all things universally. How do we know that Heaven possesses and benefits all things universally? Because it owns all things universally and nourishes all things universally.
Now, all states in the world, great or small, are cities of Heaven. All people, young or old, noble or base, are subjects of Heaven. Therefore, no one fails to feed cattle, sheep, dogs, and pigs, and to prepare clean wine and grain offerings to respectfully serve Heaven. Is this not proof that Heaven possesses and nourishes all things universally? If Heaven universally possesses and nourishes all things, how can it be said that it does not desire people to love and benefit one another? Therefore, it is said: “Heaven will surely bless those who love and benefit others; Heaven will surely curse those who hate and harm others.” It is said: “Those who kill the innocent will meet with misfortune.” Why would Heaven bring disaster upon people for killing one another? From this we know that Heaven desires mutual love and benefit, and not mutual hatred and harm.
In the past, the sage kings Yu, Tang, Wen, and Wu universally loved the people of the world and led them to revere Heaven and serve the spirits. Because they benefited many, Heaven blessed them and established them as Sons of Heaven, and all the feudal lords paid respects to them. The tyrannical kings Jie, Zhou, You, and Li universally hated the people of the world and led them to curse Heaven and insult the spirits. Because they harmed many, Heaven cursed them, causing them to lose their states and die in disgrace, mocked by the world. Their descendants reviled them, and the condemnation has not ceased to this day. Thus, those who met with disaster because of doing evil are Jie, Zhou, You, and Li; those who received blessings because of loving and benefiting others are Yu, Tang, Wen, and Wu. There have indeed been those who received blessings for loving and benefiting others, and there have indeed been those who met with disaster for hating and harming others.
Note
Mozi argues that objective, universal standards are necessary for any successful endeavor, from artisanal craftsmanship to statecraft. He rejects subjective or flawed human standards (parents, teachers, rulers) in favor of the absolute, impartial standard of Heaven.
Yu, Tang, Wen, and Wu:
The foundational sage kings of ancient China (Yu the Great of Xia, Tang of Shang, King Wen and King Wu of Zhou). They are universally revered as moral exemplars whose virtuous rule and benevolence earned them the “Mandate of Heaven” and divine blessings.
Jie, Zhou, You, and Li:
The archetypal tyrants of Chinese history (Jie of Xia, Zhou of Shang, King You and King Li of Zhou). They serve as negative foils to the sage kings, illustrating the catastrophic consequences of immoral rule and the withdrawal of Heaven’s mandate.
Modeling on Heaven:
The central philosophical concept of this chapter. Mozi elevates “Heaven” from a vague cosmic force to an active, moral, and universal standard for human governance. Heaven is portrayed as possessing a conscious will that demands universal love and mutual benefit.
Divine Retribution:
The concept of Heaven rewarding the good and punishing the wicked. Mozi uses this as a pragmatic political tool to incentivize moral behavior among rulers and citizens alike, grounding ethics in cosmic consequences rather than just internal virtue.
The Carpenter’s Tools:
The compass, square, ink line, water level, and plumb line. Mozi uses this metaphor to argue that just as artisans rely on objective tools rather than subjective feelings to create perfect shapes, rulers must rely on the objective moral standard of Heaven to govern effectively. This reflects the Mohist emphasis on practical utility and objective measurement over abstract moralizing.
Universal Possession and Nourishment:
Mozi points to the universal human practice of making sacrifices to Heaven as empirical evidence that Heaven owns and feeds everyone without discrimination. This is used to logically deduce that Heaven must therefore desire universal love among humans.
子墨子曰：天下从事者，不可以无法仪。无法仪而其事能成者，无有。虽至士之为将相者，皆有法。虽至百工从事者，亦皆有法。百工为方以矩，为圆以规，直以绳，衡以水，正以县。无巧工不巧工，皆以此五者为法。巧者能中之，不巧者虽不能中，放依以从事，犹逾己。故百工从事，皆有法所度。今大者治天下，其次治大国，而无法所度，此不若百工辩也。
然则奚以为治法而可？当皆法其父母，奚若？天下之为父母者众，而仁者寡。若皆法其父母，此法不仁也。法不仁，不可以为法。当皆法其学，奚若？天下之为学者众，而仁者寡，若皆法其学，此法不仁也。法不仁，不可以为法。当皆法其君，奚若？天下之为君者众，而仁者寡，若皆法其君，此法不仁也。法不仁，不可以为法。故父母、学、君三者，莫可以为治法。
然则奚以为治法而可？故曰：莫若法天。天之行广而无私，其施厚而不德，其明久而不衰，故圣王法之。既以天为法，动作有为，必度于天。天之所欲则为之，天所不欲则止。然而天何欲何恶者也？天必欲人之相爱相利，而不欲人之相恶相贼也。奚以知天之欲人之相爱相利，而不欲人之相恶相贼也？以其兼而爱之，兼而利之也。奚以知天兼而爱之，兼而利之也？以其兼而有之，兼而食之也。
今天下无大小国，皆天之邑也。人无幼长贵贱，皆天之臣也。此以莫不刍牛羊，豢犬猪，洁为酒醴粢盛，以敬事天。此不为兼而有之、兼而食之邪？天苟兼而有食之，夫奚说不欲人之相爱相利也？故曰：爱人利人者，天必福之；恶人贼人者，天必祸之。曰：杀不辜者，得不祥焉。夫奚说人为其相杀而天与祸乎？是以知天欲人相爱相利，而不欲人相恶相贼也。
昔之圣王禹汤文武，兼爱天下之百姓，率以尊天事鬼，其利人多，故天福之，使立为天子，天下诸侯皆宾事之。暴王桀纣幽厉，兼恶天下之百姓，率以诟天侮鬼。其贼人多，故天祸之，使遂失其国家，身死为于天下僇，后世子孙毁之，至今不息。故为不善以得祸者，桀纣幽厉是也。爱人利人以得福者，禹汤文武是也。爱人利人以得福者有矣，恶人贼人以得祸者，亦有矣。
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