Mohist - Bokuka

A school in the classification of academic subjects in old China. The term originated from the "Book of Han" (Han Shu), where the ancient schools of thought were divided into 10 schools: Confucianism, Taoism, Yin Yang, Fa, Ming, Mo, etc. (based on the "Seven Literatures" by Liu Xin in the late Western Han Dynasty). Before that, they were called the Mohists. The founder was Mozi (Mo Di, late 5th century BC to early 4th century BC), a Song craftsman in the early Warring States period. The leader who succeeded Mo Di was called Jushi. The second was Qin Huali, and the third was Xu Fan. The Mohists were a practical group of social reformers who had a clear program and followed strict discipline, acting under the leadership of Jushi. It originated from the guild-like group of workers that was formed by professional clans that were subordinate to the monarchs and aristocrats of each country during the Zhou Dynasty, banding together during the process of the dismantling of the feudal social system. The members were mainly workers and farmers. Within the group, duties were divided up, such as speaking (campaigning and propaganda to the outside world), expounding (educating members), and engaging (fighting to defend the fortress), and the members also voluntarily strictly adhered to a code known as the "Law of the Mohs." Their philosophy is known through the 53 chapters (originally 71 chapters) of "Mozi," with 10 treatises (23 chapters, including "Shoken," "Shodo," "Ken-ai," "Non-attack," "Sou-yo," "Sou-fu," "Ken-shi," "Higaku," "Meiki," and "Nin-mei" rewritten as each chapter changed its argument) as its platform, and six chapters on logic and natural science (the upper and lower chapters of the Classics, the upper and lower chapters of the Classics, the lower and upper chapters of the Expositions of the Classics, the Great Precepts, and the Small Precepts). At the time, countries were moving toward centralized autocracy domestically and war to become great powers externally, but the early Mohists (until 381 BC) opposed this by preaching "Ken-ai" (universalization of mutual love) and "Non-attack" (anti-war and peace), and organized their groups into military organizations to defend small cities and countries. Since then, they have been the most influential school of thought alongside Confucianism throughout the Warring States period.

The fourth emperor, Juji and Tian Xiangzi, entered the middle period (381-300 BC), but the main force of the middle period moved to Qin (known as Qin Mohism). In the late Mohist period (300-206 BC), the authors wrote the chapters Shangtong and Shangxian, which theorized centralization by compromising with reality in order to realize universal love and non-aggression, and the chapters Tianzhi and Minggui, which acknowledged the existence of religious heaven and demons to justify their theories. The late Mohist period (206 BC-), which contributed to the establishment of the Qin and Han empires through this change in course, declined and disappeared due to group divisions (see the chapter on exalted learning in Han Feizi and the chapter on the world in Zhuangzi) and the Western Han Emperor Wu's policy of revering Confucianism alone (122 BC). In addition to the Art and Literature Journal of the Book of Han, there are other Mohist calligraphy works recorded, including two works by Yin Wei, three works by Tian Qiuzi, one work by Wazi, six works by Suisuzi, and three works by Hu Feizi, for a total of 86 works by six authors; however, all except for Mozi have been lost.

[Ikeda Tomohisa]

"The Confucius of Mozi" (1894) by Sun Yi Rang ; "A Study of Mozi" by Otsuka Bankoku (1943, Morikita Shoten) ; "A Study of Ancient Chinese Thought" by Watanabe Taku (1973, Sobunsha);

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

旧中国の学問分類における一派。『漢書(かんじょ)』芸文志(げいもんし)が古代の思想諸学派を儒、道、陰陽(いんよう)、法、名、墨、……の10家に分けたのに始まることば（前漢末の劉歆(りゅうきん)『七略(しちりゃく)』に基づく）。それ以前は墨者(ぼくしゃ)とよばれた。開祖は戦国初期の宋(そう)の工匠(こうしょう)・墨子(ぼくし)（墨翟(ぼくてき)。前5世紀後半～前4世紀前半）。墨翟の後を継ぐ指導者を鉅子(きょし)という。2代は禽滑釐(きんかつり)、3代は許犯(きょはん)。墨家は明確なプログラムをもち厳格な規律を守りつつ鉅子に率いられて行動する社会変革の実践集団であった。周代の各国の君主や貴族に隷属していた職能氏族が封建的社会体制の解体過程で結束してつくったギルド的工人集団に由来する。メンバーは工人、農民が中心。集団の内部では談弁(だんべん)（外部に対する遊説・宣伝）、説書(せつしょ)（メンバーの教育）、従事(じゅうじ)（城郭を守るための戦闘）などの任務分担が行われており、また「墨者の法」という規約もメンバーにより自発的に厳守されていた。その思想は『墨子』53篇(ぺん)（もと71篇）によって知られ、尚賢(しょうけん)、尚同(しょうどう)、兼愛、非攻、節用、節葬、天志、非楽(ひがく)、明鬼(めいき)、非命の10論23篇（主張を変えるごとに各篇や上中下篇を書き改めた）がその綱領、経(けい)上下、経説(けいせつ)上下、大取(だいしゅ)、小取の6篇の論理学・自然学がその基礎づけ。当時各国は国内的には中央集権的専制化、対外的には戦争による大国化を進めていたが、初期墨家（～前381）は兼愛論（相互愛の普遍化）と非攻論（反戦平和）などを唱えてそれに反対し、集団を軍事組織化して小都市、小国の防衛に奔走した。以来、戦国時代を通じて儒家と並ぶ最有力の学派。

　4代の鉅子・田襄子(でんじょうし)から中期（前381～前300）に入るが、中期墨家の主力はやがて秦(しん)に移動した（秦墨(しんぼく)とよばれる）。後期墨家（前300～前206）になると、兼愛・非攻を実現するために現実に妥協して中央集権を理論化する尚同篇・尚賢篇を著し、その根拠づけのために宗教的な天・鬼神の存在を認める天志篇・明鬼篇を著した。この路線変更によって秦・漢帝国の体制作りに貢献した末期墨家（前206～）は、集団の分裂抗争（『韓非子(かんぴし)』顕学(けんがく)篇と『荘子(そうじ)』天下篇を参照）と前漢の武帝の儒教一尊の政策によって衰微、消滅した（前122）。墨家の書としては『漢書』芸文志のほかに、『尹佚(いんいつ)』2篇、『田俅子(でんきゅうし)』3篇、『我子(がし)』1篇、『随巣子(ずいそうし)』6篇、『胡非子(こひし)』3篇、計6家86篇が著録されているが、『墨子』を除きすべて散逸した。

［池田知久］

『孫詒譲撰『墨子間詁』（1894）』▽『大塚伴鹿著『墨子の研究』（1943・森北書店）』▽『渡辺卓著『古代中国思想の研究』（1973・創文社）』

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