Mozi And Han Feiizi Analysis

- INTRODUCTION - What makes a good leader? In Chinese philosophy, the works of Mozi and Han Feizi are at odds with this question, with the former advocating for a benevolent and righteous sage-king and the latter offering a harsh disciplinarian as a more viable alternative. While these two models seem to be in total opposition, one could suggest that Niccolò Machiavelli proposes an even more drastic option focused almost entirely on the individual self-interest and preservation of the ruler. In three parts, this essay will review the critical elements of what being a ruler means to these thinkers and the key differences between them; demonstrating that each of these distinct conceptualizations of an ideal ruler reflect their respective
Save for the scope of their actions, the conduct of the ruler is no different than that of any individual attempting to follow the Way as outlined by Mozi. Importantly, the ruler also plays a key role in establishing a standard or set of norms which is followed with universal adherence within the state, but ultimately these norms are intended to reflect the teachings of Mohism: benevolence, and impartiality.
A critical element of Mohism is its emphasis on the ancient sage-kings. Throughout his works, Mozi refers to these sage-kings and utilizes their tales of just leadership and behavior as models for future leaders. This emphasis on ancient ways creates an ideal which is both aspirational and concrete: aspirational in the sense that truly realizing it seems nearly impossible, yet concrete in the sense that definite instances of such realizations enjoy not only historical precedence but also contemporary celebration. According to Mozi, in the ancient times, before the sage-kings, the standard for behavior was determined individually; this individualistic approach ultimately lead to chaos and strife which ultimately led to the coronation of a
This principle essentially expands the realm of Confucian filial piety to encapsulate all individuals. According to Mozi, filial piety, as an inherently partial position, produces harm in the world since it favors the needs and desires of some over others. Consequently, in order for a ruler to be truly benevolent and eliminate the greatest amount of harm, one must practice impartiality in statecraft: "If people regarded other people's states in the same way that they regard their own, who would then incite their own state to attack another. . . And so if states and cities do not one another and families do not wreak havoc upon and steal from one another, would this be a harm to the world or a benefit? Of course one must say it is a benefit to the whole world." And so a good ruler is a Good ruler, an exemplar of benevolence and