The Mozi as an Evolving Text

Different Voices in Early Chinese Thought


Edited by Carine Defoort and Nicolas Standaert

Mozi (ca. 479-381), known as the first outspoken critic of Confucius, is an important but neglected figure in early Chinese philosophy. The book Mozi, named after master Mo, was compiled in the course of the fifth - third centuries BCE. The seven studies included in the The Mozi as an Evolving Text take a fresh look at the Core Chapters, Dialogues, and Opening Chapters of the book Mozi. Rather than presenting a unified vision of Mohist thought, the contributions search for different voices in the text and for evolutions or tensions between its chapters. By analysing the Mozi as an evolving text, these studies not only contribute to the rejuvenation of Mozi studies, but also to the methodology of studying ancient Chinese texts.

Francesca Orsini

Methodologically, Ginzburg’s The Cheese and the Worms ranks alongside Ranajit Guha’s Elementary Aspects of Peasant Insurgency as a lesson in subaltern historiography that reads the transcripts of official archives against the grain to recover and narrate subaltern voices. Though, more along the line of Guha

Lucian Wong

Introduction Engagement with religious diversity, both intellectual and practical, has been something of a perennial demand of the multiplex socio-religious landscape in which Hindu traditions have developed. Admittedly, Hindu traditions can hardly be said to speak with one voice on how to deal

Elaine M. Fisher

the five ācārya s as they have been circulated among the local community through the voices of Siddhanañjeśa and his wife, Cannavīrāmbikā: In this Gururājacāritra , itself a hymn to Śiva, I will recount the story as told by Nañjeśa, regnant lord of Pañcavaṇṇigĕ, 64 To his own wife Cĕnnavīrāmbĕ

Nicolas Roth

Meanwhile the following couplet of re kh tī , or Urdu poetry in the female voice, by Rangīn’s friend Inshā’ Allāh Kh ān ‘Inshā’ (1753–1817) turns on the same idea of the grapevine as a source of intoxication and as shelter from prying eyes that Shāh Ḥātim plays with in his ma s navī, with the added

LI Honglei

new in status and producing new things. By contrast, “ tong ” (integrity) here means an absence of different factors, without different voices or different opinions, but the mere addition of same things cannot produce any new status or things. The ancient classics Guo Yu 国语 and Zuo’s Commentary each

Cui Tao and Guo Qiyong

changed into the nature of things as they come before him; that is, he stifles the voice of Heavenly principle within, and gives the utmost indulgence to the desires by which men may be possessed” 25 (“Yueji” in Book of Rites ). If human beings are not capable of moderating their own desires and they

Guo Zhaodi

, difficulty and ease amount to one another, length appear short and vice versa, good and evil promote each to each, voice and sound harmonize mutually, and rear forever follows front” ( Laozi 2007, p. 4). This reminds people to cease the clinging to the two contrary polarities of Nothing and Being, difficulty