• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.409-438
• /
• 2016

The movie, Battle of Wits which is based on the cartoon by Morihideki(森秀樹) is directed by Zhang Zhiliang(張之亮), a director from Hong Kong. Morihideki's cartoon is based on the novel by Sakemikenichi(酒見賢一). The movie represents a successful one-source multi-use case. Battle of wits, which deals with the Mozi's propaganda against war, presents the thought of Mozi School(墨家) in spring, autumn, and warring states. The movie criticizes aggressive war by powerful nations. Aggressive war is an extreme form of brutality and worthless action without any benefit. Aggressive war represents 'never each love(buxiangai, 不相愛)' and 'never each benefit(buxiangli, 不相利)' as understood by Mozi. The main character of the movie endeavors and successfully defends the enemy's attack as Mozi did. It is due to the propaganda of Mozi School 'not to attack(feigong, 非攻)' that they can defend themselves from the attack from a powerful nation. It means that 'the universal love(jianai, 兼愛)', the ideology of Mozi, is concretely actualized. The philosophy of Mozi School in the Battle of Wits has its limits as follows: the thought of Mozi School is just suitable during times of war and unnecessary in times of peace, the contradiction between universal love and hatred for one person; the Mozi School's faith in the nature of human beings to confront betrayal. This limit was also proposed in the movie. However, the movie presented how the masculinity of Mozi School, supplemented by the feminity of Daojia(道家), can succeed in achieving genuine communication. When focusing on this point, the movie can be interpreted as biased towards the philosophy of Daojia.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.203-230
• /
• 2010

This article is aimed for to state the rationality of Mojia and reveal the scientific meaning in the theories related to the motion of objects in Mojing: the basic approach to the principle of gravitation in building castle, and comprehension and application of the principle in the lever devised for improving productivity as well as in an inclined plane. It is denied in this article that the technical advance and the positive influence on the people is achieved by Mojias only because they were occupied in the filed of craft. Mojia was one of the schools of Qin in the early stage who realized how important science wass for the better society focused on humanity. Furthermore, they were the frontiers who pursued the proper society through science. Therefore, the scientific theories claimed by Mojia is not emphasized only on the deducting regularity of nature. Instead, it could be theorized only by guaranteeing the welfare for common people and having close relation to it. The Chinese philosophy in the early Twentieth century had vigorous interest in the Mojia's opinions in science and set about conducting study in this part. Based on the study, it was revealed that the Mojia's opinion toward motion is superior to that of the West. Furthermore, it was proved to reflect the main idea in Mojia: the love for common people. Particularly, the theories from Mojia can be so applicable to today's life that some scholars regret the lack of interest in Mojia for the time and even scold themselves for the retarded progress in science of China.

• (The)Study of the Eastern Classic
• /
• no.67
• /
• pp.297-325
• /
• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.251-276
• /
• 2011

In old days when there were no developed producing devices like today, all the scholars insisted that we should economize products and that will lead to economic stability of a nation. But the in case of Mozi, he criticized the ruler's extravagance and wastefulness. He tried to prove the result and its' effect on national economy and people's usual life. He also tried to protect and improve people's fortunes and productivity through his theories. He is one of the first scholars who thought about the relationship between labor cost, price theory and product circulation. His theories are in the book of Mojing. He thought that material condition makes a great impact on the people's ethical life and social systems. He devoted his life to improve his theory- if the nobility do not waste and exploit; the national economy will be developed. In Mozi's Economical theory, we can find out his love for the people and desire for the people's welfare.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.89-123
• /
• 2010

As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.275-295
• /
• 2009

The aim of this paper is to reject Graham's interpretation of bi (必) and xianzhi (先知) of Later Mohists' Mojing ("墨經") as logical necessity and a priori knowledge respectively. Graham's interpretations of them are based on his beliefs that Mojing distinguishes lun (論), the art of description from bian (辯), the art of inference in the Mohist disciplines and that the latter art should be seen as such a rigorous proof as Euclidean geometry even though it is not a Western formal logic. His beliefs also start from his distinguishing 'knowledge of names' from 'knowledge of conjunction of names and objects' according to the objects of knowledge. In my reading, the art of description and the art of inference, however, can't be sharply distinguished each other in Mojing and bi and xianzhi should be taken as suggesting both a normative necessity and an empirical necessity. A normative necessity is derived from 'normative theory of definition' which comes form the theory of rectification of names in China. The normative theory of definition, unlike the descriptive theory of definition, defines terms normatively rather than descriptively. For example, although such a definition of father, 'father is beneficient', has the form of being descriptive, but it actually is prescriptive and therefore means 'father should be beneficient'. Through this normative theory of definition, empirical knowledge, as long as it is a knowledge, is seen as necessary and so can't be wrong. To conclude, for Mohists an empirical knowledge is always a basis of an inferential knowledge or a priori knowledge, so Mohists' a priori knowledge is not really a fundamental knowledge and its necessity therefore is nothing but both a normative necessity and an empirical necessity.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.315-332
• /
• 2009

This research shows that Mozi setting forth a military thoughts will be discussed and lighted up in modern value. Mozi's theory on a military was formed in order to protect weak people from the strong in the basis of his philosophy of not attacking. It is different from the art of war for attack. There are some merits in Mozi's strategy of war that we have to take notice of. First of all, Mozi indicated that married women, the old and children was provided with specific roles in the war times. Especially, married women' parts will be equal to men. The old and children should usually be respected for the government to offer them important roles in the war time. Therefore, this paper will be showed in the respect of Mozi's thoughts that is considered as human being's fundamental rights in terms of ensuring the weak's rights. Furthermore, Mozi's theories on technology from loving the civil was applied to defensive fight and his advanced arms was arranged in the actual fight. However, his arms could be useful to the only defensive fight. This case was reflected as Mojia's theories that science is sincerely useful toward the civil. There will be some small or large wars in the future. Mozi's theories based on a military peaceful thoughts that everyone ought to be loved without discrimination should be highly valued when all wars will take place for the purpose of their own profits.

• Proceedings of the Korean Society of Food and Cookery Science Conference
• /
• 1993.05a
• /
• pp.177-177
• /
• 1993

• The Journal of Korean Philosophical History
• /
• no.38
• /
• pp.189-220
• /
• 2013

In this paper, the discussion on Yin and Yang and the Five Elements in Mohism is examined through the comparison with Hundred Schools of Thought. The ideas of School of Naturalists including Zou Yan or those of the Five Elements were fundamentally for the purpose of observing the regularity of changing dynasty. However, this perspective had not been emphasized as a subject of Contention of a Hundred Schools of Thought until the end of the Era of Warring States. Even though it is true that Hundred Schools of Thought applied the theory of Yin and Yang and the Five Elements in common based on the understanding of the idea, but it failed to be connected to each ideological system. The fundamental reason for this can be found in the difference between the awareness of a reality and the concept of history in Hundred Schools of Thought. Where were the characteristics and reasonable opinions of the theory of Yin and Yang and the Five Elements in Mohism from? The most important feature of Mohism is to form independent, collective, cooperative groups based on the people of lower classes at that time and to consider God an ideological presumption. Therefore, in reality, it concentrated only on sociopolitical stability and maintenance of their own labor activities, and it was difficult for them to focus on an objective regularity of a national system or change of dynasty. In addition, due to the characteristics of individual groups, it was hard to have a macroscopic viewpoint not only on a national system, but also on others as in Zou Yan's Dae-gu-ju-seol(大九州說). With respect to this, at least, Xunzi, before the unification, gives a valid criticism. In the end, the effort to design a new political system and to secure ideological legitimacy on the assumption of the unification of the nations of the Warring States period became more specific through the edition of $L{\ddot{u}}shi$ Chunqiu (呂氏春秋), so-called Mixed School(雜家) or Synthesized School(綜合家).

• Food Science and Preservation
• /
• v.5 no.4
• /
• pp.368-373
• /
• 1998

The effects of steeping and washing were investigated in the physicochemical properties of acorn flour. The contents of crude protein, ash and total phenol of acm flour were gradually decreased with the steeping days and washing times. However, the contents of crude fat and dietary fiber were little different. The more steeping days and/or washing times became large, the more the color of acorn flour became light. Swelling power was enhanced by increasing of steeping days and washing times but solubility was some decreased Water binding capacity was decreased and intrinsic viscosity was increased with the increased steeping days and washing times. Washing times were more influential than steeping days to those changes.