How Should One Live? Comparing Ethics in Ancient China and Greco-Roman Antiquity Edited by R.A.H. King and Dennis Schilling De Gruyterea ‘Alan K, L. Chan clearer. ¥i brings benefit especially if it is understood as role-specific duties infused with a spirit of compliance. This is an attractive proposition, but it risks muting the ethical voice or taste thar distinguishes human nature. Against this concern, some Confucians culminating in Mencius offered jew of yi, and probably for this reason, the concept of he tion in the Mencius. The same issue was to resueface in tions of Confucian ethics. According to He Yan, we ly and ethically deficient men have the same tastes and jotivated by profit. Its true that harmony occupies a privileged place in Confucian philosophy and Chinese culture at large, but it should not be assumed that it has been uniformly understood. Even among Confucian scholars, it attracted different interpretation. It is thus important that we try to probe the lead metaphors and concerns that guide them. The exercise should not only yield a fuller view of the contested nature of the Chinese philosophical landscape, but also enable a clearer discussion of the value of harmony in contemporary philosophical discussion. a Why Mozi is included in the Daoist Canon Os, why there is more to Mohism than utilitarian ethics Paul R. Goldin ‘One of the many curiosities of Mohist philosophy is that its written corpus, known as the Mozi #4, might not have come down to us had it not ben included in the massive Daoist Canon (Daozang it). All modem. editions of the Mozi are derived from or related to ‘many consequences of this oddity. For example, the relative ignorance with which pre-Qing literati derided Mohist philosophy — generally speaking of itas though “impartial love” Gjian‘ai #2) were its sole significant tenet ~ may be explained by the fact that they did not have access to a reliable edition. Only after the publication, in 1447, of the Daoist Canon, which Qing scholars quickly recognized as a source of rare ancient scriptures,’ was the Mozi likely to have been available to most readers; before this they would probably have had to rely on the various snippets preserved in collectanea such as Imperial Readings of the Taiping Reign (Taiping ylan APO). 1 Alfred Forke (1867-1944) may have been te firs inthe West o point this ou. Sex his Mé4 Paul R. Goldin Considering the unlikely source of the edition that has now become Siandard a student of Mohism can hardly afford not to address the question the Mozi was inched inthe Daoist Canon inthe fst place, {Why ] anywhere else isan easier question to answer already the Warring States, Mohism quickly became extinct | che Chinese empire,* after the founding that, without any Whatever defini era fesponsible for the birth and order of ‘observed three decades ago that Mori as a kind of Daoist demigod: eertain mist and an immoztal invested higher beings. Bue there has be valuable insight demonstrates only thet by Daoists had troader roots than previously supposed it does not explain why Daciec venerated him.* prism affording a good understanding of one aspect of Mohism, and litle ‘understanding of any other* is 5 t0 those of Western utili= ‘The similarity of certain Mohist arguments « ae tarianism is undeniable, and they are worth re-examining here.’ So bad, crooked ‘more benef soit Apotheosis of Mo Th," Joural ofthe Americen Oven Darran ade ition ($42) that eaty Danses were ‘and New York: Roeledge,