Also called zi Mo or Mo Tzu, Mo Di embodies the first major thinker after Kong Qui (known as Confucius , discussed shortly). He lived right in V century BC, and played an important role in the society of his time since he was an expert in economics and war as well as their knowledge and moral cutting boards lavished wherever he worked. The Mozi is the book containing the teachings of Mo Di and his disciples.
Although it seems that in the first instance, Mo Di learned some guidelines and Confucian approaches, he soon found them inadequate to address the social and political problems that prevailed at the time. For example, Mo Di considered unnecessary excessive preoccupation of Confucius and his school (that of the lawyers ) for rituals, including ceremonial and funerary cults, as represented an unnecessary expense, a purely aesthetic and very damaging for economic welfare and social, and also a great hypocrisy of the scribes, who cared for the preparation of rites in honor of the spirits not really believing in them. Mo Di
created a school, Moji , whose members follow a strict discipline and where they learned everything about the defense of cities, fortifications, etc. The school, which used to receive people from lower classes (as opposed to that of Confucius, who only accepted the nobles) had quasi-military organization and obedience to a superior (Di Mo himself, who was the first master) , and lived a very simple and austere. Its purpose was to train staff helpful the state, but always based on the ideas of Mo Di, whose ultimate goal was to "streamline society, eliminating useless traditions and introducing practices designed for the greater good of the community (Mosterín, 2007).
Mo Di's doctrine on the idea of \u200b\u200b"universal love." Mo Di argued that to distinguish between good actions and bad, right and wrong, and between appropriate political direction or harmful, we need a criterion or a method that allows us to elucidate (hence born an interest in logic and principles): This criterion Mo Di sums on making or performing what Heaven desires. And what Heaven desires (understood as a divine institution and staff, ordering of events) is not more than, as might be expected, a universal and unconditional love for all citizens of the world. Heaven is not so different from each other, but equally gives light, darkness, and sent them all rains, storms, benefits and misfortunes. If this is the way that Heaven we serve, then we too must do the same. The "universal love" which gives love to all human beings without any special consideration, is the vehicle through which society can win trust, respect and help and prosperity. If the leaders and rulers implement this principle the evolution and improvement of peoples' quality of life and progress would be evident and the benefits (enrichment of the poor, increased stability and peace time, population growth, etc.) achieved a new boost golden age.
The principle of "universal love" is a direct reply to another, that of "gradation of love", typical of the Confucian school, which advocated a different scale in the application of love, as it had to love and treat very differently to strangers or foreign to one's own family. Love for a neighbor or someone who see little to be much smaller and less intense than which we provide to our parents or siblings. Di Mo believed that segregation and discrimination loving courtiers common in environments similar to the followers of Cofucio was humane treatment only caused hatred, conflict and family selfishness, and without the need to order and pacify the world.
Intelligent, rational, thought Mo Di, only needed for the same reason to understand and apply the principle of universal love, because they understand that doing good impact and expands the good around us, while doing evil is to enhance pain and evil, facts that do not benefit anyone. But others who do not become convinced universal love must persuade them using religious fears. Thus, it was vital reinstate the belief in spirits to show that all human action has consequences punishable, that is, that everything we do will be rewarded or punished depending on whether it is in fact in line with the views of those. Mo Di's belief in Heaven and the spirits was rather concerned that straightforward: although the warriors, which formed a part, held that belief to belong to the common people, unlike lawyers, who had long were skeptical ( despite maintaining the rites, as stated above), Mo Di was what motivated him entice the unbelievers with the punishment of their actions that orient towards the universal love.
Finally, we will acknowledge the special relationship of Mo Di war. Mo Di was a convinced pacifist, knowing that violence and clashes lead to war, the greatest disaster possible that men are capable. The war is morally reprehensible, of course, but also affirms that all war Di Mo provides no good to either side, in fact, what is lost in a race that (in lives, effort, time, money, wealth) is always much more than what was obtained, however large. Di Mo explains in these words:
" Consider a country about to enter war. In winter the cold is terrible, in summer heat. This implies that either winter or summer you can make war. But if done in the spring, the fields will not be seeded, if in the autumn crops are not harvested. And if you lose only one estanción, the number of people who die of cold and hunger is incalculable. Consider the equipment, weapons, arrows will be lost, destroyed cars, oxen and horses that fall, military casualties, the unfathomable number of people perish. The State will have robbed the people and reduced income source of profits. And all this, why? Because they covet the fame and the spoils of winning the war. The we gain is useless and is far less than what we lose .
How many people, goods and cultural fortunes remain standing and worthy of admiration if, since Mo Di uttered these words, the leaders and chiefs State, Emperors and presidents of the republics and governments have had in mind before ordering the entry into war with his brothers?
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