Italian journalist Francesco Sisci continues his study of ancient Chinese philosophy with a story today in the Asia Times: "A New Battle for Confucius." (h/t Western Confucian).  It is a brief review of a new translation of Mozi (ca. 430 BCE), founder of a distinct school of thought that was very much opposed to much of Confucian thought.

Sisci notes that we should take Mohism seriously as an important element of Chinese tradition, one that provides an indigenous Chinese counterpoint to both Confucius and Sunzi.  Of course, this is not a "new battle" for Confucianism, but one that stretches back to the fifth century BCE. 

I look forward to the new translation (I have only worked with the "Basic Writings" by Burton Watson) and I wonder how the key concept of jian ai 兼愛 will be interpreted.  Watson translates it as "universal love" (Sisci uses this term but I don't know if that is what the new volume presents).  This is a bit unfortunate, sounding rather like a hippie desire than an general ethical principle.  The spirit of the Mohist argument, which presses against the Confucian view that our obligations to family must take precedence over our obligations to others, is better captured in the notion of "inclusive care" or "universal altruism".  "Love" conjures more of an emotional attachment, where the Mohists, I think, are asserting a rationalist utilitarian argument for viewing all persons as equally deserving of our attention and care.  It's not so much about love as it is about what will provide the best social utility.

In any event, Sisci is right to celebrate the new book.  Mohism is generally ignored (I am as guilty as anyone) and it really is quite important in pre-Qin thought.  Even so, Mozi's own attacks on Confucianism can go a bit over the top, as in this passage, from a section aptly entitled "Against Confucians:"

Moreover, the Confucians corrupt men with their elaborate and showy rites and music and deceive parents with lengthy mournings and hypocritical grief.  They propound fatalism, ignore poverty, and behave with the greatest arrogance.  They turn their backs on what is important, abandon their tasks, and find contentment in idleness and pride.  They are greedy for food and drink and too lazy to work, but though they find themselves threatened by hunger and cold, they refuse to change their ways.  The behave like beggars, stuff away food like hamsters, stare like he-goats, and walk around like castrated pigs…(137)

"Castrated pigs"?  C,mon now.  Perhaps there is some truth in what Mozi says, but if there is, then he is reporting on men who claim to be Confucians but are not living up to Confucian morality.  Yan Hui, the favorite disciple of Confucius, would hardly fit the picture painted above.  Rather than being "greedy for food and drink," he seems quite happy to accept a modest life:

The Master said: “How
noble Yen Hui is!  To live in a meager
lane with nothing but some rice in a
split-bamboo bowl and some water in a gourd cup – no one else could
bear such misery.  But it doesn’t bother Hui.  His joy never wavers. 
O, how
noble Hui is!” (6.10)

子曰：“賢哉回也！一簞食，一瓢飲，在陋巷。人不堪其憂，回也不改其樂.      賢哉回也！”

Then again, this comes down to a he-said v. he-said, Confucius v. Mozi.  It's good, though, to have some contention in the old books.  Let a hundred schools of thought contend (really this time)!