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| Total 4 paragraphs. Page 1 of 1. |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷二 - Book 2》 | Library Resources |
《尚賢中 - Exaltation of the Virtuous II》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 尚賢中: | 今王公大人亦欲效人以尚賢使能為政，高予之爵，而祿不從也。夫高爵而無祿，民不信也。曰：『此非中實愛我也，假藉而用我也。』夫假藉之民，將豈能親其上哉！故先王言曰：『貪於政者「不能分人以事，厚於貨者不能分人以祿。」事則不與，祲則不分，請問天下之賢人將何自至乎王公大人之側哉？若苟賢者不至乎王公大人之側，則此不肖者在左右也。不肖者在左右，則其所譽不當賢，而所罰不當暴，王公大人尊此以為政乎國家，則賞亦必不當賢，而罰亦必不當暴。若苟賞不當賢而罰不當暴，則是為賢者不勸而為暴者不沮矣。是以入則不慈孝父母，出則不長弟鄉里，居處無節，出入無度，男女無別。使治官府則盜竊，守城則倍畔，君有難則不死，出亡則不從，使斷獄則不中，分財則不均，與謀事不得，舉事不成，入守不固，出誅不彊。故雖昔者三代暴王桀紂幽厲之所以失措其國家，傾覆其社稷者，已此故也。何則？皆以明小物而不明大物也。 |
| Exaltation of the Virtuous...: | The present ruler, imitating the ancients, also want to employ the virtuous in government by exalting them. Ranks given them are very high, but the emoluments do not follow proportionally. Now, to be high in rank but receive small emoluments will not inspire people's confidence. The virtuous would say to themselves: "This is not real love for me, but only to make use of me as a means." Now, how can people be affectionate to their superiors' when they are only (treated as) means? Therefore an ancient king said: "He who is too ambitious in government will not share his tasks with others. He who over-treasures wealth will not offer big emoluments to others." When tasks are not assigned and emoluments are not given, it may be asked wherefrom would the virtuous come to the side of the rulers? And when the virtuous are not at the side of the rulers, the vicious will be on their right and left. When the vicious are on the right and left, then commendations will not fall on the virtuous and punishments will not be upon the wicked. If the rulers follow these in governing the states, in the same way rewards will not go to the virtuous and punishment not to the wicked. When rewards really do not go to the virtuous and punishment not to the wicked, then the virtuous will find no encouragement, neither the wicked any obstruction. At home the vicious are not filial to their parents, and, having left their home town, they would not recognize their elders. They move about without restraint and disregard the rules of propriety about sexes. When trusted with the administration of the court, they would steal; when trusted to defend a city, they would raise an insurrection. When the lord meets with death, they would not follow him and commit suicide; when the lord has to flee the country, they would not accompany him in banishment. In judging lawsuits they are not just, and in dividing property they are partial. In planning they are not helpful, in execution they are inefficient. Neither in defence are they strong, nor in attack are they victorious. Now, the reason that the wicked kings of the Three Dynasties, namely, Jie, Zhou, You, and Li, misruled the country and upset their states was no other than this (employment of the vicious). Why is this so? Because they understood petty affairs but were ignorant about things of importance. |
《卷九 - Book 9》 | Library Resources |
《非儒下 - Anti-Confucianism II》 | English translation: W. P. Mei [?] | Library Resources |
| 12 | 非儒下: |
孔丘與其門弟子閒坐，曰：「夫舜見瞽叟孰然1，此時天下圾乎！周公旦非其人也邪？何為舍其家室而託寓也？」孔丘所行，心術所至也。其徒屬弟子皆效孔丘。子貢、季路輔孔悝 亂2乎衛，陽貨亂乎齊，佛肸以中牟叛，桼雕刑殘，莫大焉。夫為弟子後生，其師，必脩其言，法其行，力不足，知弗及而後已。今孔丘之行如此，儒士則可以疑矣。 |
| Anti-Confucianism II:...: |
Kong Qiu was lounging with his disciples. He remarked: "When Shun saw Gu Sou, he felt uneasy. The empire at the time must be in danger. Was not Dan, the Duke of Zhou, unmagnanimous? Why did he resign from his public office and retire to his private home? This shows Kong Qiu's conduct and the attitude of his mind. His followers and disciples all imitated him: Zi Gong and Ji Lu assisted Kong Li and committed high treason against the state of Wei. Yang Huo rebelled against Qi. Bi Xi was entrusted with Zhong Mou and became independent. Qi Diao had a ferocious appearance. Nothing can be more... than this! Of course the disciples and pupils, following a teacher, will advocate his doctrines and imitate his conduct. Only, they are not as powerful and not as clever. Now, since such was the conduct of Kong Qiu, the Confucian scholars are naturally to be objects of suspicion. 1. 孰然 : Originally read: "然就". Corrected by 孫詒讓《墨子閒詁》 |
《卷十三 - Book 13》 | Library Resources |
《魯問 - Lu's Question》 | English translation: W. P. Mei [?] | Library Resources |
| 4 | 魯問: | 魯陽文君將攻鄭，子墨子聞而止之，謂陽文君曰：「今使魯四境之內，大都攻其小都，大家伐其小家，殺其人民，取其牛馬狗豕布帛米粟貨財，則何若？」魯陽文君曰：「魯四境之內，皆寡人之臣也。今大都攻其小都，大家伐其小家，奪之貨財，則寡人必將厚罰之。」子墨子曰：「夫天之兼有天下也，亦猶君之有四境之內也。今舉兵將以攻鄭，天誅亓不至乎？」魯陽文君曰：「先生何止我攻鄭也？我攻鄭，順於天之志。鄭人三世殺其父，天加誅焉，使三年不全。我將助天誅也。」子墨子曰：「鄭人三世殺其父而天加誅焉，使三年不全。天誅足矣，今又舉兵將以攻鄭，曰『吾攻鄭也，順於天之志』。譬有人於此，其子強梁不材，故其父笞之，其鄰家之父舉木而擊之，曰：『吾擊之也，順於其父之志』，則豈不悖哉？」 |
| Lu's Question: | Prince Wen of Lu Yang was going to attack Zheng. Mozi heard of it and tried to stop him, saying to him: Suppose within the borders of Lu Yang the large cities should attack the small cities and the large houses attack the small houses, killing the people and carrying away the oxen and horses, dogs and hogs, cloth and silk, and grains and valuables. What would you say? Prince Wen of Lu Yang replied: "Within the borders of Lu Yang all are my subjects. Now, should the large cities attack the small cities and the large houses attack the small houses, carrying away their valuables, I should punish them severely." Mozi said: Now, Heaven possesses the whole world just as your Lordship possesses your state. But you are raising an army to attack Zheng. Shouldn't punishment from Heaven come to you? Prince Wen of Lu Yang said: "Why should you, sir, prevent me from attacking Zheng? I attack Zheng, in accordance with the will of Heaven. The people of Zheng have murdered their father for three generations. Heaven has been visiting them with punishment. It has caused them to be unprosperous for three years. I am only helping Heaven to carry out the punishment." Mozi said: The people of Zheng have murdered their father for three generations. Heaven has been visiting them with punishment. It has caused them to be unprosperous for three years. The punishment of Heaven is sufficient. Yet, you are raising an army to attack Zheng, proclaiming: "My attack on Zheng is in accordance with the will of Heaven." Suppose there is a man whose son is strong but insolent. So the father punished him with a ferule. But the neighbour's father struck him with a heavy staff, saying: "It is in accordance with his father's will that I strike him." Isn't this perversity? | |
| 5 | 魯問: | 子墨子謂魯陽文君曰：「攻其鄰國，殺其民人，取其牛馬、粟米、貨財，則書之於竹帛，鏤之於金石，以為銘於鍾鼎，傳遺後世子孫曰：『莫若我多。』今賤人也，亦攻其鄰家，殺其人民，取其狗豕食糧衣裘，亦書之竹帛，以為銘於席豆，以遺後世子孫曰：『莫若我多。』亓可乎？」魯陽文君曰：「然吾以子之言觀之，則天下之所謂可者，未必然也。」 |
| Lu's Question: | Mozi said to Prince Wen of Lu Yang: If a lord had attacked the neighbouring states, killed their people, carried away their oxen and horses, grains and valuables, a lord might yet record it on bamboos and silk and engrave it on metal and stone and write it up into maxims on the bell and the ting to hand down to posterity, saying: "None possess so much as I." Now, the unscrupulous common man also attacks neighbouring homes, kills their inmates, and takes the dogs and hogs, food and clothing. They would also like to record it on bamboos and silk and write it up into maxims on the vessels and dishes to hand down to posterity, saying: "None possesses so much as I." Is this permissible? Prince Wen of Lu Yang said: "According to what you have said then what the world takes for granted may not be right after all." |
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