Chapter 9: Exaltation of the Virtuous (II)
Master Mo said, “The kings and nobles of today who rule the people, preside over the altars of soil and grain, and govern the state, desire to maintain their rule without loss, yet they fail to recognize that exalting the virtuous is the foundation of government!” How do we know that exalting the virtuous is the foundation of government? I say: When the noble and wise govern the foolish and lowly, there is order; when the foolish and lowly govern the noble and wise, there is chaos. Thus, we know that exalting the virtuous is the foundation of government.
Therefore, the ancient sage-kings greatly honored the virtuous and employed the capable. They did not favor their fathers and brothers, they did not show partiality to the rich and noble, and they did not dote on those with beautiful appearances. The virtuous were promoted and elevated, enriched and ennobled, and appointed as officials and leaders. The unworthy were suppressed and dismissed, impoverished and degraded, and made to serve as laborers. Thus, the people were all encouraged by rewards and deterred by punishments, striving together to become virtuous. Consequently, the virtuous became numerous and the unworthy few; this is called ‘advancing the virtuous.’ Then the sages listened to their words, traced their actions, examined their abilities, and cautiously granted them offices; this is called ’employing the capable.’ Therefore, those fit to govern the state were employed to govern the state; those fit to be magistrates were employed as magistrates; those fit to govern towns were employed to govern towns. All those appointed to govern the state, government offices, and towns were the virtuous of the state.
When the virtuous govern the state, they arrive early at court and retire late, hearing lawsuits and administering government. Thus, the state is well-ordered and penal laws are just. When the virtuous serve as magistrates, they sleep late and rise early, collecting revenues from passes, markets, mountains, forests, marshes, and bridges to enrich the government offices. Thus, the offices are enriched and wealth is not squandered. When the virtuous govern towns, they go out early and return late, farming, planting, and gathering beans and grain. Thus, beans and grain are abundant and the people have enough food. Therefore, when the state is well-ordered, penal laws are just; when government offices are enriched, the myriad people are wealthy. Above, there are pure wine and grain offerings to sacrifice to Heaven and spirits; externally, there are furs and silks to interact with neighboring lords; internally, there is food for the hungry and rest for the weary, nurturing the myriad people; externally, there is the attraction of the virtuous of the world. Hence, Heaven and spirits enrich them, neighboring lords ally with them, the myriad people within are close to them, and the virtuous return to them. Planning with this method yields success; undertaking tasks achieves completion; defending within makes the state firm; attacking without makes the army strong. Therefore, the sage-kings of the Three Dynasties – Yao, Shun, Yu, Tang, Wen, and Wu – became kings of the world and rectified the feudal lords by following this very method.
Having stated this method, if one does not know the technique to implement it, the task remains incomplete. Thus, three fundamentals must be established. What are the three fundamentals? I say: ‘If titles are not high, the people will not respect them; if salaries are not generous, the people will not trust them; if decrees are not decisive, the people will not fear them.’ Therefore, the ancient sage-kings granted high titles, bestowed generous salaries, entrusted them with affairs, and gave them decisive authority. Was this done to reward their ministers? No, it was to ensure the success of their tasks. The Book of Poetry says, ‘I tell you my worries and teach you to grant titles. Who can hold something hot without washing it in water?’ This means that ancient lords and feudal lords must not fail to hold onto and support virtuous successors and assistants. It is like washing one’s hands when holding something hot, to give the hands rest. When ancient sage-kings obtained virtuous men and employed them, they bestowed titles to honor them and divided lands to enfeoff them, never tiring of this throughout their lives. Virtuous men, upon obtaining an enlightened lord to serve, exhausted their physical strength to undertake the lord’s tasks, never tiring throughout their lives. If there was goodness and excellence, they attributed it to the lord. Thus, goodness and excellence belonged to the lord, while resentment and slander fell upon the ministers; peace and joy belonged to the lord, while sorrow and hardship fell upon the ministers. This is how ancient sage-kings governed.
Today’s kings and nobles also wish to emulate others and govern by exalting the virtuous and employing the capable. They grant high titles but do not provide corresponding salaries; thus, the people do not trust them. The people say, ‘This is not genuine love for me; it is merely borrowing my name to use me.’ If it is merely borrowing, how can the people be close to their superiors? Therefore, the former kings said, ‘Those greedy for power cannot share affairs with others; those thick in wealth cannot share salaries with others.’ If affairs are not shared and salaries are not distributed, how can the virtuous of the world come to the sides of kings and nobles? If the virtuous do not come, the unworthy will be at their sides. If the unworthy are at their sides, their praises will not befit the virtuous, and their punishments will not fit the violent. If kings and nobles honor such people and govern the state with them, rewards will surely not fit the virtuous, and punishments will surely not fit the violent. If rewards do not fit the virtuous and punishments do not fit the violent, the virtuous will not be encouraged, and the violent will not be deterred. Therefore, at home they will not be filial to parents; abroad they will not respect elders in the community. They will live without moderation, enter and exit without measure, and make no distinction between men and women. Employed in government offices, they will steal; guarding cities, they will rebel; when the lord faces disaster, they will not die for him; when he flees, they will not follow. Judging cases, they will be unjust; dividing wealth, they will be unequal. Planning affairs, they will fail; undertaking tasks, they will not succeed; defending within, they will not be firm; attacking without, they will not be strong. Thus, the tyrants of the Three Dynasties – Jie, Zhou, You, and Li – lost their states and overturned their altars of soil and grain for this very reason. Why? Because they understood petty matters but did not understand the great matters.
Today’s kings and nobles, if they have a garment they cannot make, will certainly rely on a good tailor; if they have an ox or sheep they cannot slaughter, they will certainly rely on a good butcher. Regarding these two things, kings and nobles have not lost the principle of exalting the virtuous and employing the capable. Yet when their states fall into chaos and their altars are endangered, they do not know how to employ the capable to govern them. They employ relatives, those who are inexplicably rich and noble, and those with handsome faces. If they employ the inexplicably rich, noble, and handsome, must they necessarily be wise and intelligent? If such people are employed to govern the state, it is employing the unwise to govern the state; the resulting chaos can be known in advance.
Moreover, if kings and nobles employ someone out of love for their appearance, without examining their wisdom in their hearts, but simply out of affection, then those unable to govern a hundred people are placed in offices of a thousand; those unable to govern a thousand are placed in offices of ten thousand. Why is this? Because those who hold such offices have high titles and thick salaries; thus, out of affection for their appearance, they are employed! If one unable to govern a thousand is placed in an office of ten thousand, the office is ten times greater. The method of governance requires daily effort; governing daily does not increase one’s ability tenfold; governing with wisdom does not increase one’s wisdom tenfold. Yet the office granted is ten times greater, meaning one part is governed and nine parts are abandoned. Even if day and night are spent consecutively governing such an office, it will still remain ungoverned. Why? Because kings and nobles do not understand governing by exalting the virtuous and employing the capable. Therefore, those who govern by exalting the virtuous and employing the capable achieve order, as I have said; those who govern by degrading the virtuous fall into chaos, as I have also said. If today’s kings and nobles truly desire to govern their states well and maintain them without loss, why do they not examine that exalting the virtuous is the foundation of government?
Furthermore, is the principle of exalting the virtuous as the foundation of government merely the words of Master Mo? No, it is the way of the sage-kings, the records of the former kings, and the teachings of the elders. A tradition says, ‘Seek sage lords and wise men to assist and support your person.’ The Tang Shi (Oath of Tang) says, ‘Thus I seek the Great Sage to join forces with one heart and mind to govern the world.’ This shows that sages do not fail in governing by exalting the virtuous and employing the capable.
Therefore, ancient sage-kings were able to prudently govern by exalting the virtuous and employing the capable, without mixing in extraneous matters, and all under heaven benefited. In ancient times, Shun farmed at Mount Li, made pottery on the banks of the Yellow River, and fished at Lake Leize. Yao found him on the north bank of Fuze, elevated him to be Son of Heaven, entrusted him with the government of the world, and let him govern the people. Yi Zhi (Yi Yin) was a personal servant of a woman of the Youshen clan and personally worked as a cook. Tang found him, elevated him to be his Prime Minister, entrusted him with the government of the world, and let him govern the people. Fu Shuo wore coarse cloth and a rope belt, working as a hired laborer building walls at Fu Rock. Wu Ding found him, elevated him to be one of the Three Dukes, entrusted him with the government of the world, and let him govern the people. Why did these men start lowly and end noble, start poor and end rich? Because kings and nobles understood governing by exalting the virtuous and employing the capable. Thus, there were no people who suffered from hunger without food, cold without clothing, exhaustion without rest, or chaos without governance.
Therefore, ancient sage-kings prudently governed by exalting the virtuous and employing the capable, taking Heaven as their model. Heaven does not distinguish between rich and poor, noble and base, far and near, or kin and strangers. It elevates and honors the virtuous, and suppresses and discards the unworthy.
Who, then, are the rich and noble who were virtuous and received rewards? I say: They are the sage-kings of the Three Dynasties – Yao, Shun, Yu, Tang, Wen, and Wu. Why did they receive rewards? I say: In governing the world, they loved universally and benefited all, leading the myriad people to revere Heaven and serve the spirits, loving and benefiting the myriad people. Therefore, Heaven and spirits rewarded them by establishing them as Sons of Heaven to serve as parents to the people. The myriad people praised them as ‘sage-kings,’ and this has not ceased to this day. These are the rich and noble who were virtuous and received rewards.
Who, then, are the rich and noble who were violent and received punishments? I say: They are the tyrants of the Three Dynasties – Jie, Zhou, You, and Li. How do we know this? I say: In governing the world, they hated universally and harmed all, leading the people to curse Heaven and insult the spirits, harming and despising the myriad people. Therefore, Heaven and spirits punished them, causing them to die by execution, their descendants scattered, their families destroyed, and their lineage extinguished. The myriad people condemned them as ‘tyrant kings,’ and this has not ceased to this day. These are the rich and noble who were violent and received punishments.
Who, then, are those who were kin but not good and received punishments? I say: Gun, the eldest son of Emperor Zhuanxu, who abandoned the virtuous ways of the Emperor and was punished in the wilderness of Mount Yu, where the blazing sun shone without respite, and the Emperor did not love him. This is an example of kin who were not good and received punishments.
Who, then, are those whom Heaven employed for their capabilities? I say: Yu, Ji, and Gao Yao. How do we know this? The former king’s book, Lu Xing (Punishments of Lu), states: ‘The Emperor earnestly inquired among the people, and the Miao tribes caused trouble. He said: “You feudal lords below, shine clearly and unceasingly; let not the widowed and solitary be overlooked. Virtuous authority is true authority; virtuous clarity is true clarity.” Thus, he appointed three successors to care for the people’s work. Boyi promulgated laws to instruct the people through penalties; Yu leveled the waters and earth, naming the mountains and rivers; Ji promoted sowing, cultivating excellent grains. The three successors achieved success, and their blessings extended to the people.’ This means these three sages were cautious in their words, careful in their actions, and refined in their thoughts. They sought out hidden matters and neglected benefits in the world to serve Heaven above, and Heaven responded to their virtue. They bestowed benefits upon the myriad people below, and the people enjoyed these benefits endlessly. Therefore, the former kings said, ‘This Way, when applied greatly to the world, leaves no gaps; when applied on a small scale, causes no distress. When applied continuously, the myriad people enjoy its benefits endlessly.’
The Zhou Song (Hymns of Zhou) states: ‘The virtue of the sages is as high as Heaven, as broad as Earth, shining brightly over the world. It is as firm as the earth, as supportive as the mountains; though the earth below may split, it does not collapse. It is like the light of the sun, like the brightness of the moon, enduring as long as Heaven and Earth.’ This means the virtue of the sages is manifest, vast, firm, and long-lasting. Thus, the virtue of the sages encompasses Heaven and Earth.
If today’s kings and nobles desire to become kings of the world and rectify the feudal lords, but lack virtue and righteousness, how will they achieve this? Their argument will inevitably rely on intimidation and military might. But where will today’s kings and nobles obtain this intimidation and might? Oppression leads to the death of the people! The people deeply desire life and deeply hate death. If their desires are unfulfilled and what they hate frequently occurs, from ancient times to the present, no one has ever been able to become king of the world and rectify the feudal lords by this means. If today’s nobles desire to become kings of the world and rectify the feudal lords, to fulfill their ambitions in the world and establish their names for posterity, why do they not examine that exalting the virtuous is the foundation of government? This is the profound conduct of the sages.”
Note
This second chapter on exalting worthies reinforces meritocracy as core governance. Mozi puts forward three empowerment essentials, cites sage kings’ promotion of humble talents and tyrants’ nepotism failures, and takes Heaven’s impartiality as his theoretical basis.
Yao, Shun, Yu, Tang, Wen, Wu:
The paragon sage-kings of ancient China, representing the ultimate moral and political ideals in Confucian and Mohist thought. Mozi uses them as historical proof that meritocracy leads to state prosperity.
Jie, Zhou, You, Li:
The archetypal tyrants of the Xia, Shang, and Zhou dynasties. Mozi uses them as cautionary tales of what happens when rulers rely on nepotism, sycophants, and brute force rather than virtue and capable ministers.
A legendary prime minister of the Shang dynasty who famously rose from the humble position of a cook to become the most powerful political figure of his time, perfectly illustrating Mozi’s meritocratic ideal.
Fu Shuo:
A legendary sage who was discovered by King Wu Ding of Shang while working as a convict laborer building roads at Fu Rock. His elevation to the rank of Grand Minister is a classic historical precedent for promoting talent from the lowest social classes.
Gun:
The father of Yu the Great. Despite being a royal relative, he was executed/punished for failing to control the floods and opposing the ruler, serving as Mozi’s example that nepotism cannot override the need for competence.
Meritocracy (尚贤):
The core thesis of the chapter. Mozi radically argues against the entrenched Zhou feudal system of hereditary privilege, proposing instead that political office should be awarded strictly based on moral virtue and practical ability, regardless of social class.
The Three Fundamentals of Empowerment:
Mozi argues that merely giving a title is insufficient. To make a minister effective, the ruler must provide high rank (for public respect), generous salary (for public trust), and decisive administrative authority (for public compliance). This is a highly pragmatic view of bureaucratic empowerment.
Impartiality of Heaven (Will of Heaven):
Mozi uses the cosmological concept of Heaven to justify his political theory. Just as Heaven shines on all people equally without bias toward rich or poor, rulers must emulate this impartiality in their appointments.
Delegation of Blame: The text highlights a fascinating political strategy where the virtuous minister takes on all the hardship and public resentment, while attributing all success and glory to the ruler, ensuring the ruler’s authority remains unchallenged.
Mozi quotes the Shijing (“Who can hold something hot without washing it in water?”) as a metaphor for the necessity of relying on wise advisors to cool the “heat” of governing.
The Oath of Tang (《汤誓》) & Hymns of Zhou (《周颂》):
Mozi cites these canonical texts to prove that his doctrine of exalting the virtuous is not a novel invention, but the orthodox, time-tested path of ancient sage-kings.
子墨子言曰：“今王公大人之君人民、主社稷、治国家，欲修保而勿失，故不察尚贤为政之本也！”何以知尚贤之为政之本也？曰：自贵且智者为政乎愚且贱者则治，自愚贱者为政乎贵且智者则乱。是以知尚贤之为政本也。
故古者圣王甚尊尚贤而任使能，不党父兄，不偏贵富，不嬖颜色。贤者举而上之，富而贵之，以为官长，不肖者抑而废之，贫而贱之，以为徒役。是以民皆劝其赏，畏其罚，相率而为贤者，以贤者众而不肖者寡，此谓进贤。然后圣人听其言，迹其行，察其所能而慎予官，此谓事能。故可使治国者使治国。可使长官者使长官。可使治邑者使治邑。凡所使治国家、官府、邑里，此皆国之贤者也。
贤者之治国也，蚤朝晏退，听狱治政，是以国家治而刑法正。贤者之长官也，夜寝夙兴，收敛关市、山林、泽粱之利，以实官府，是以官府实而财不散。贤者之治邑也，蚤出莫入，耕稼树艺、聚菽粟，是以菽粟多而民足乎食。故国家治则刑法正，官府实则万民富。上有以洁为酒醴粢盛以祭祀天、鬼，外有以为皮币，与四邻诸侯交接，内有以食饥息劳，将养其万民，外有以怀天下之贤人。是故上者天鬼富之，外者诸侯与之，内者万民亲之，贤人归之。以此谋事则得，举事则成，入守则固，出诛则强。故唯昔三代圣王尧舜禹汤文武之所以王天下，正诸侯者，此亦其法已。
既曰若法，未知所以行之术，则事犹若未成。是以必为置三本。何谓三本？曰：“爵位不高，则民不敬也；蓄禄不厚，则民不信也；政令不断，则民不畏也。故古圣王高予之爵，重予之禄，任之以事，断予之令。夫岂为其臣赐哉？欲其事之成也。《诗》曰：“告女忧恤，诲女予爵，孰能执热，鲜不用濯？”则此语古者国君诸侯之不可以不执善承嗣辅佐也。譬之犹执热之有濯也，将休其手焉。古者圣王唯毋得贤人而使之，般爵以贵之，裂地以封之，终身不厌。贤人唯毋得明君而事之，竭四肢之力，以任君之事，终身不倦。若有美善则归之上。是以美善在上，而所怨谤在下；宁乐在君，忧戚在臣。故古者圣王之为政若此。
今王公大人亦欲效人，以尚贤使能为政，高予之爵而禄不从也。夫高爵而无禄，民不信也。曰：“此非中实爱我也，假藉而用我也。”夫假藉之，民将岂能亲其上哉？故先王言曰：“贪于政者，不能分人以事；厚于货者，不能分人以禄。”事则不与，禄则不分，请问天下之贤人将何自至乎王公大人之侧哉？若苟贤者不至乎王公大人之侧，则此不肖者在左右也。不肖者在左右，则其所誉不当贤，而所罚不当暴。王公大人尊此，以为政乎国家，则赏亦必不当贤，而罚亦必不当暴。若苟赏不当贤而罚不当暴，则是为贤者不劝，而为暴者不沮矣。是以入则不慈孝父母，出则不长弟乡里。居处无节，出入无度，男女无别。使治官府则盗窃，守城则倍畔，君有难则不死，出亡则不从。使断狱则不中，分财则不均。与谋事不得，举事不成，入守不固，出诛不强。故虽昔者三代暴王桀纣幽厉之所以失措其国家，倾覆其社稷者，已此故也。何则？皆以明小物而不明大物也。
今王公大人有一衣裳不能制也，必藉良工；有一牛羊不能杀也，必藉良宰。故当若之二物者，王公大人未失以尚贤使能为政也。逮至其国家之乱，社稷之危，则不知使能以治之。亲戚则使之，无故富贵，面目佼好则使之。夫无故富贵，面目佼好则使之，岂必智且有慧哉？若使之治国家，则此使不智慧者治国家也，国家之乱，既可得而知已。
且夫王公大人有所爱其色而使，其心不察其知，而与其爱。是故不能治百人者，使处乎千人之官；不能治千人者，使处乎万人之官，此其故何也？曰：处若官者，爵高而禄厚，故爱其色而使之焉！夫不能治千人者，使处乎万人之官，则此官什倍也。夫治之法将日至者也，日以治之，日不什修，知以治之，知不什益。而予官什倍，则此治一而弃其九矣。虽日夜相接，以治若官，官犹若不治。此其故何也？则王公大人不明乎以尚贤使能为政也。故以尚贤使能为政而治者，夫若言之谓也；以下贤为政而乱者，若吾言之谓也。今王公大人中实将欲治其国家，欲修保而勿失，胡不察尚贤为政之本也？
且以尚贤为政之本者，亦岂独子墨子之言哉？此圣王之道，先王之书，距年之言也。传曰：“求圣君哲人，以裨辅而身。”《汤誓》曰：“聿求元圣，与之戮力同心，以治天下。”则此言圣之不失以尚贤使能为政也。
故古者圣王唯能审以尚贤使能为政，无异物杂焉，天下皆得其利。古者舜耕历山，陶河濒，渔雷泽。尧得之服泽之阳，举以为天子，与接天下之政，治天下之民。伊挚，有莘氏女之私臣，亲为庖人。汤得之，举以为己相，与接天下之政，治天下之民。傅说被褐带索，庸筑乎傅岩。武丁得之，举以为三公，与接天下之政，治天下之民。此何故始贱卒而贵，始贫卒而富？则王公大人明乎以尚贤使能为政。是以民无饥而不得食，寒而不得衣，劳而不得息，乱而不得治者。
故古圣王以审以尚贤使能为政，而取法于天。虽天亦不辩贫富、贵贱、远迩、亲疏，贤者举而尚之，不肖者抑而废之。
然则富贵为贤以得其赏者谁也？曰：若昔者三代圣王尧舜禹汤文武者是也。所以得其赏何也？曰：其为政乎天下也，兼而爱之，从而利之，又率天下之万民，以尚尊天事鬼，爱利万民。是故天、鬼赏之，立为天子，以为民父母，万民从而誉之“圣王”，至今不已。则此富贵为贤以得其赏者也。
然则富贵为暴以得其罚者谁也？曰：若昔者三代暴王桀纣幽厉者是也。何以知其然也？曰：其为政乎天下也，兼而憎之，从而贼之，又率天下之民以诟天侮鬼，贼傲万民。是故天、鬼罚之，使身死而为刑戳，子孙离散，室家丧灭，绝无后嗣，万民从而非之曰“暴王”，至今不已。则此富贵为暴而以得其罚者也。
然则亲而不善以得其罚者谁也？曰：若昔者伯鲧，帝之元子，废帝之德庸，既乃刑之于羽之郊，乃热照无有及也，帝亦不爱。则此亲而不善以得其罚者也。
然则天之所使能者谁也？曰：若昔者禹、稷、皋陶是也。何以知其然也？先王之书《吕刑》道之，曰：“皇帝清问下民，有辞有苗，曰：”群后之肆在下，明明不常，鳏寡不盖。德威维威，德明维明。乃名三后，恤功于民。伯夷降典，哲民维刑；禹平水土，名山川；稷隆播种，农殖嘉谷。三后成功，维假于民。”则此言三圣人者，谨其言，慎其行，精其思虑；索天下之隐事遗利，以上事天，则天乡其德；下施之万民，万民被其利，终身无已。故先王之言曰：“此道也，大用之天下则不窕，小用之则不困，修用之则万民被其利，终身无已。”
《周颂》道之曰：“圣人之德，若天之高，若地之普，其有昭于天下。若地之固，若山之承，下坼不崩。若日之光，若月之明，与天地同常。”则此言圣人之德，章明博大，埴固以修久也。故圣人之德，盖总乎天地者也。
今王公大人欲王天下、正诸侯，夫无德义，将何以哉？其说将必挟震威强，今王公大人将焉取挟震威强哉？倾者民之死也！民生为甚欲，死为甚憎。所欲不得而所憎屡至。自古及今，未尝能有以此王天下，正诸侯者也。今大人欲王天下，正诸侯，将欲使意得乎天下，名成乎后世，故不察尚贤为政之本也？此圣人之厚行也。
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