Happiness: Precept 12-3

Reference: The Happiness Rundown

12-3. Help take care of the planet

The idea that one has a share in the planet and that one can and should help care for it may seem very large and to some, quite beyond reality. But today what happens on the other side of the world, even so far away, can effect what happens in your own home. 

Recent discoveries by space probes to Venus have shown that our own world could be deteriorated to a point where it would no longer support life. And it possibly could happen in one’s own lifetime. 

Cut down too many forests, foul too many rivers and seas, mess up the atmosphere and we have had it. The surface temperature can go roasting hot, the rain can turn to sulphuric acid. All living things could die. 

One can ask, “Even if that were true, what could I do about it?” Well, even if one were simply to frown when people do things to mess up the planet, one would be doing something about it. Even if one only had the opinion that it was just not a good thing to wreck the planet and mentioned that opinion, one would be doing something. 

Care of the planet begins in one’s own front yard. It extends through the area one travels to get to school or work. It covers such places as where one picnics or goes on vacation. The litter which messes up the terrain and water supply, the dead brush which invites fire, these are things one need not contribute to and which, in otherwise idle moments, one can do something about. Planting a tree may seem little enough but it is something. 

In some countries, old people, the unemployed, do not just sit around and go to pieces: they are used to care for the gardens and parks and forests, to pick up the litter and add some beauty to the world. There is no lack of resources to take care of the planet. They are mainly ignored. One notes that the Civilian Conservation Corps in the U.S., organized in the 1930s to absorb the energies of unemployed officers and youth, was one of the few, if not the only project of that depressed era that created far more wealth for the state than was expended. It reforested large areas and did other valuable things that cared for the U.S. part of the planet. One notes that the C.C.C. no longer exists. One can do as little as add one’s opinion that such projects are worthwhile and support opinion leaders and organizations that carry on environmental work. 

There is no lack of technology. But technology and its application cost money. Money is available when sensible economic policies, policies which do not penalize everyone, are followed. Such policies exist. 

There are many things people can do to help take care of the planet. They begin with the idea that one should. They progress by suggesting to others that they should. 

Man has reached the potential capacity to destroy the planet. He must be pushed on up to the capability and actions of saving it. It is, after all, what we’re standing on.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 12-2. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to take care of the planet?”
(b) “Do you have any rules or ideas contrary to taking care of the planet?”
(c) “Have you been led to believe that you shouldn’t help take care of the planet?”
(d) “Do you know of anything that conflicts with helping take care of the planet?”
(e) “Do you have any false data about helping to take care of the planet?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Help take care of the planet’?”
(b) “How have you transgressed against the precept: ‘Help take care of the planet’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

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3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Help take care of the planet’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that not helping take care of the planet was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about helping take care of the planet?”

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

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5. Contemplate on the following question.

“Do you have any reservations about getting someone else to help take care of the planet?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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Wrap up Precept 12

0. Review Precept 12.

1. Contemplate over the following question.

“Is there any conflict between safeguarding and improving your environment and any other ideas you have encountered?”

Handle any conflict with false data steps.

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2. Go over each of the following questions repetitively, until there are no more answers: 

“Have you thought of any other transgressions of others against the precept: ‘Safeguard and improve your environment’?”
“Have you thought of any other transgressions of your own against the precept: ‘Safeguard and improve your environment’?”
“During these sessions have you thought of any withhold?”

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3. Consider this question:

“Do you have any feeling that you wouldn’t be yourself if you followed the precept: ‘Safeguard and improve your environment’?”

If this is not the case, go to the Step 4. Otherwise, ask yourself,

“Can you recall any person who felt the way you do about the precept: ‘Safeguard and improve your environment’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that not safeguarding and improving your environment was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Check over the following questions. and handle any anomalies that come up.

“Do you have any other considerations about safeguarding and improving your environment?”
“Do you have any other considerations about others safeguarding and improving the environment?”

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March 30, 2023 – 9:24 AM Categories: Subject Clearing | Post a comment

Happiness: Precept 12-2

Reference: The Happiness Rundown

12-2. Take care of your own area

When people mess up their own possessions and area, it can slop over into your own. 

When people seem to be incapable of caring for their own things and places, it is a symptom of their feeling that they don’t really belong there and don’t really own their own things. When young, the things they were “given” had too many cautions and strings attached or were taken away from them by brothers, sisters or parents. And they possibly did not feel welcome. 

The possessions, the rooms and work spaces, the vehicles of such people advertise that they are not really the property of anyone. Worse, a sort of rage against possessions can sometimes be seen. Vandalismis a manifestation of it: the house or car “nobody owns” is soon ruined. 

Those who build and try to maintain low-income housing are often dismayed by the rapidity with which ruin can set in. The poor, by definition, own little or nothing. Harassed in various ways, they also come to feel they do not belong. 

But whether rich or poor, and for whatever reason, people who do not take care of their possessions and places can cause disorder to those about them. I am sure you can think of such instances. 

Ask such people what they really do own in life and if they really belong where they are and you will receive some surprising answers. And help them a great deal too. 

The skill of organizing possessions and places can be taught. It can come as a new idea to someone that an item, when picked up and used, should be put back in the same place so it can be found again: some spend half their time just looking for things. A little time spent getting organized can pay off in speeded work: it is not the waste of time some believe. 

To protect your own possessions and places, get others to take care of theirs. 

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 12-1. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to take care of your own area?”
(b) “Do you have any rules or ideas contrary to taking care of your own area?”
(c) “Have you been led to believe that you shouldn’t take care of your own area?”
(d) “Do you know of anything that conflicts with taking care of your own area?”
(e) “Do you have any false data about taking care of your own area?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Take care of your own area’?”
(b) “How have you transgressed against the precept: ‘Take care of your own area’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

.

3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Take care of your own area’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that not taking care of your own area was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about taking care of your own area?”

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

.

5. Contemplate on the following question.

“Do you have any reservations about getting someone else to take care of their own area?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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March 30, 2023 – 8:54 AM Categories: Subject Clearing | Post a comment

Happiness: Precept 12-1

Reference: The Happiness Rundown

12-1. Be of good appearance

It sometimes does not occur to some individuals—as they do not have to spend their days looking at themselves—that they form part of the scenery and appearance of others. And some do not realize that they are judged by others on the basis of their appearance. 

While clothes can be expensive, soap and the other tools of self-care are not that hard to obtain. The techniques are sometimes difficult to dig up but can be evolved. 

In some societies, when they are barbaric or become very degraded, it can even be the fashion to be a public eyesore. Actually it is a symptom of a lack of self-respect. 

Exercising and working, one can become very messed up. But this does not rule out getting cleaned up. And as an example, some European and English workmen manage a style of appearance even when working. Some of the better athletes, one notices, look good despite being wringing wet with sweat. 

An environment disfigured with unkempt people can have a subtle, depressing effect on one’s morale. 

Encourage people around you to look good by complimenting them when they do or even gently helping them with their problems when they don’t. It could improve their self-regard and their morale as well.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 12. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to be of good appearance?”
(b) “Do you have any rules or ideas contrary to being of good appearance?”
(c) “Have you been led to believe that you shouldn’t be of good appearance?”
(d) “Do you know of anything that conflicts with being of good appearance?”
(e) “Do you have any false data about being of good appearance?”

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2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Be of good appearance’?”
(b) “How have you transgressed against the precept: ‘Be of good appearance’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

.

3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Be of good appearance’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that being of good appearance didn’t matter?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about being of good appearances?”

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

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5. Contemplate on the following question.

“Do you have any reservations about getting someone else to be of good appearance?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

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March 30, 2023 – 8:39 AM Categories: Subject Clearing | Post a comment

Happiness: Precept 12

Reference: The Happiness Rundown

12. SAFEGUARD AND IMPROVE YOUR ENVIRONMENT

12-1. Be of good appearance. It sometimes does not occur to some individuals—as they do not have to spend their days looking at themselves—that they form part of the scenery and appearance of others. And some do not realize that they are judged by others on the basis of their appearance. 

While clothes can be expensive, soap and the other tools of self-care are not that hard to obtain. The techniques are sometimes difficult to dig up but can be evolved. 

In some societies, when they are barbaric or become very degraded, it can even be the fashion to be a public eyesore. Actually it is a symptom of a lack of self-respect. 

Exercising and working, one can become very messed up. But this does not rule out getting cleaned up. And as an example, some European and English workmen manage a style of appearance even when working. Some of the better athletes, one notices, look good despite being wringing wet with sweat. 

An environment disfigured with unkempt people can have a subtle, depressing effect on one’s morale. 

Encourage people around you to look good by complimenting them when they do or even gently helping them with their problems when they don’t. It could improve their self-regard and their morale as well.

12-2. Take care of your own area. When people mess up their own possessions and area, it can slop over into your own. 

When people seem to be incapable of caring for their own things and places, it is a symptom of their feeling that they don’t really belong there and don’t really own their own things. When young, the things they were “given” had too many cautions and strings attached or were taken away from them by brothers, sisters or parents. And they possibly did not feel welcome. 

The possessions, the rooms and work spaces, the vehicles of such people advertise that they are not really the property of anyone. Worse, a sort of rage against possessions can sometimes be seen. Vandalismis a manifestation of it: the house or car “nobody owns” is soon ruined. 

Those who build and try to maintain low-income housing are often dismayed by the rapidity with which ruin can set in. The poor, by definition, own little or nothing. Harassed in various ways, they also come to feel they do not belong. 

But whether rich or poor, and for whatever reason, people who do not take care of their possessions and places can cause disorder to those about them. I am sure you can think of such instances. 

Ask such people what they really do own in life and if they really belong where they are and you will receive some surprising answers. And help them a great deal too. 

The skill of organizing possessions and places can be taught. It can come as a new idea to someone that an item, when picked up and used, should be put back in the same place so it can be found again: some spend half their time just looking for things. A little time spent getting organized can pay off in speeded work: it is not the waste of time some believe. 

To protect your own possessions and places, get others to take care of theirs. 

12-3. Help take care of the planet. The idea that one has a share in the planet and that one can and should help care for it may seem very large and to some, quite beyond reality. But today what happens on the other side of the world, even so far away, can effect what happens in your own home. 

Recent discoveries by space probes to Venus have shown that our own world could be deteriorated to a point where it would no longer support life. And it possibly could happen in one’s own lifetime. 

Cut down too many forests, foul too many rivers and seas, mess up the atmosphere and we have had it. The surface temperature can go roasting hot, the rain can turn to sulphuric acid. All living things could die. 

One can ask, “Even if that were true, what could I do about it?” Well, even if one were simply to frown when people do things to mess up the planet, one would be doing something about it. Even if one only had the opinion that it was just not a good thing to wreck the planet and mentioned that opinion, one would be doing something. 

Care of the planet begins in one’s own front yard. It extends through the area one travels to get to school or work. It covers such places as where one picnics or goes on vacation. The litter which messes up the terrain and water supply, the dead brush which invites fire, these are things one need not contribute to and which, in otherwise idle moments, one can do something about. Planting a tree may seem little enough but it is something. 

In some countries, old people, the unemployed, do not just sit around and go to pieces: they are used to care for the gardens and parks and forests, to pick up the litter and add some beauty to the world. There is no lack of resources to take care of the planet. They are mainly ignored. One notes that the Civilian Conservation Corps in the U.S., organized in the 1930s to absorb the energies of unemployed officers and youth, was one of the few, if not the only project of that depressed era that created far more wealth for the state than was expended. It reforested large areas and did other valuable things that cared for the U.S. part of the planet. One notes that the C.C.C. no longer exists. One can do as little as add one’s opinion that such projects are worthwhile and support opinion leaders and organizations that carry on environmental work. 

There is no lack of technology. But technology and its application cost money. Money is available when sensible economic policies, policies which do not penalize everyone, are followed. Such policies exist. 

There are many things people can do to help take care of the planet. They begin with the idea that one should. They progress by suggesting to others that they should. 

Man has reached the potential capacity to destroy the planet. He must be pushed on up to the capability and actions of saving it. It is, after all, what we’re standing on.

If others do not help safeguard and improve the environment, the way to happiness could have no roadbed to travel on at all.

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Exercise

0. Make sure you have completed the exercise section at Happiness: Precept 11. Study the precept above.

1. Check the responses to the following questions for false data (see false data steps at Happiness: Prologue).

(a) “Have you been told or taught not to safeguard and improve your environment?”
(b) “Do you have any rules or ideas contrary to safeguarding and improving your environment?”
(c) “Have you been led to believe that you shouldn’t safeguard and improve your environment?”
(d) “Do you know of anything that conflicts with safeguarding and improving your environment?”
(e) “Do you have any false data about safeguarding and improving your environment?”

.

2. Go over each of the following questions repetitively, until there are no more answers: 

(a) “How have others transgressed against the precept: ‘Safeguard and improve your environment’?”
(b) “How have you transgressed against the precept: ‘Safeguard and improve your environment’?”

Do a quick review to see if you did not miss any answers on this step. You should be feeling good about this step.

.

3. See if the following question definitely brings up some name you know of:

“Is there any specific person in your past who really transgressed against the precept: ‘Safeguard and improve your environment’?”

If no name comes up then go to step 4. if a name has come up, then continue with step 3 as follows:

“Can you recall an exact moment when you observed ___(name)___ transgressing this precept?”

If there is a realization, go to step 4. Otherwise, continue contemplating as follows, until there is some realization.

“Is there any time when you wanted to be like ___(name)___ ?” 
“Is there any time when you decided that not safeguarding and improving your environment was a good thing?”
“Did you ever do anything bad to ___(name)___ ? (Get all possible answers)
“Are there any differences between ___(name)___ and yourself?”
“Are there any similarities between ___(name)___  and yourself?”

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4. Handle any anomalies that come up on the following question by looking at the anomaly more closely. 

”Do you have any reservations about safeguarding and improving your environment?”

If the anomaly does not resolve then review the precept as well as all the exercise steps above to see if anything was missed. Then do step 4 again. When there is no anomaly go to step 5.

.

5. Contemplate on the following question.

“Do you have any reservations about getting someone else to safeguard and improve the environment?” 

If any reservation comes up, then consider the following: 

“How would that be a problem?” 

Get answers to this question until there are no reservations.

.

March 30, 2023 – 8:25 AM Categories: Subject Clearing | Post a comment

CONFUCIANISM: Rival Answers

Reference: Confucianism

[NOTE: In color are Vinaire’s comments.]

The application of the Realists’ philosophy of social order proceeded by way of an elaborate mechanism of “penalties and rewards.” If rewards are high, then what the ruler wants will be quickly effected; if punishments are heavy, what he does not want will be swiftly prevented.

When tradition is no longer adequate to hold society together, human life faces the gravest crisis it has encountered. It is a crisis the modern world should have no difficulty in understanding, for in recent years it has returned to haunt humanity in an acute form. The United States provides the clearest example. A genius for absorbing peoples of varying national and ethnic backgrounds has earned for her the reputation of being a melting pot; but in weakening the traditions that immigrant groups brought with them, the United States has not provided them with a compelling replacement. This leaves the nation perhaps the most traditionless society history has known. As the alternative to tradition, the United States has proposed reason. Educate citizens and inform them, and they can be counted on to behave sensibly—this is the Jeffersonian-Enlightenment faith on which the United States was founded. It has not been fulfilled. Until recently the world’s leader in education, the United States leads likewise in crime, delinquency, and divorce. 

When tradition is no longer adequate to hold society together, human life faces the gravest crisis it has encountered. China faced it 2500 years ago. Now United States is facing it.

With the Enlightenment’s answer to the problem of human coherence having still to vindicate itself, it is of more than antiquarian interest to look at the options that ancient China proposed. One of these was put forward by the Realists. What do you do when people don’t behave? Hit them. It is a classic answer to a classic question. What people understand best is force. Once individuals emerge from the chrysalis of tradition and start to steer their lives by reason, the pull of passion and self-interest is so strong that only the threat of heavy reprisal will keep them in line. Prate as you please of reason and morality, in the last analysis it is brute force that carries the day. The only way to avoid universal violence in a society composed of self-seeking individuals is to maintain an effective militia that stands ready to bat people back in line when they transgress. There must be laws that state clearly what is and is not permitted, and penalties for violation must be such that no one will dare to incur them. In short, the Realists’ answer to the problem of social order was: laws with teeth in them. It was essentially the answer Hobbes was to propose in the West. Left to the devices of individuals, with no absolute hand to restrain their self-seeking, life is “nasty, brutish, and above all, short.” 

The Realists’ answer to the problem of social order was: laws with teeth in them. Left to the devices of individuals, with no absolute hand to restrain their self-seeking, life is “nasty, brutish, and above all, short.” 

The application of the Realists’ philosophy of social order proceeded by way of an elaborate mechanism of “penalties and rewards.” Those who did what the state commanded were to be rewarded; those who did not were to be punished. Given this approach, the list of laws obviously had to be long and detailed—pious generalities, which could be bent out of shape by self-seeking interpretations, would not do. “If a law is too concise,” said Han Fei Tzu, the leading spokesman for the Realists, “the common people dispute its intentions. An enlightened ruler, when he makes his laws, sees to it that every contingency is provided for in detail. Not only must the requirements of law be spelled out; penalties for infractions should likewise be clearly specified. And they should be heavy. “Idealists,” Han Fei Tzu continues, “are always telling us that punishments should be light. This is the way to bring about confusion and ruin. The object of rewards is to encourage; that of punishments, to prevent. If rewards are high, then what the ruler wants will be quickly effected; if punishments are heavy, what he does not want will be swiftly prevented.” 

The application of the Realists’ philosophy of social order proceeded by way of an elaborate mechanism of “penalties and rewards.” If rewards are high, then what the ruler wants will be quickly effected; if punishments are heavy, what he does not want will be swiftly prevented.

The estimate of human nature from which this political philosophy proceeded was obviously low. It was low in two ways. First, it assumed that base impulses predominate over noble ones. People are naturally lustful, greedy, and jealous. Goodness, if it is to emerge, must be built into them as wood is straightened in a press. “Ordinary people are lazy; it is natural to them to shirk hard work and to delight in idleness.” Many will feign moral attitudes when they think these will enable them to get ahead; indeed, a country may reek with sham morality and faked altruism. But when push comes to shove, self-interest will out. 

Reactive behavior is more basic than the analytical and thoughtful behavior.

The second way the Realists’ view of human nature was low was in judging people to be short-sighted. Rulers must envision the long-term good, but subjects are not capable of this. Consequently, they will not voluntarily accept present sacrifices as necessary for future gains. Suppose a baby has a scalp disease. “If the baby’s head is not shaved, there is a return of its malady; if a boil is not lanced, it will go on growing. But while such things are being done to it, though someone holds it close and soothes it and its own mother lovingly performs these operations, the child will nevertheless scream and howl the whole while, not understanding at all that the small pain to which it is being subjected will result in a great gain.” Similarly, the masses “want security, but hate the means that produce security.” If they are allowed to follow the promptings of immediate pleasure, they will soon be victims of the pains they most dread; whereas if they are made to accept some things they currently dislike, they will be brought in the end to the pleasures they want. 

If the people are made to accept some things they currently dislike, they will be brought in the end to the pleasures they want. 

This low estimate of human nature in general did not lead the Realists to deny that nobler sentiments exist. They simply doubted that these were in sufficient supply to keep the state in order. Occasional geniuses appear who are able to draw perfect circles freehand, but can wheel-making wait on these? One person in a thousand may be scrupulously honest, but of what use are these few when millions are involved? For the millions, audits are indispensable. One ruler in a thousand might be able to inspire a people to live cooperatively without sanctions; but to tell the Chinese people, caught as they were in the Period of the Warring States, to wait for another model ruler of the order of the legendary heroes of the past, is like telling a man who is drowning in Middle China to hope that a skilled swimmer from the border provinces will materialize to save him. 

This low estimate of human nature in general did not lead the Realists to deny that nobler sentiments exist. They simply doubted that these were in sufficient supply to keep the state in order. 

Life is hard. We may wish that it were not, but wishing does not change realities.

No lake so still but that it has its wave;
No circle so perfect but that it has its blur.
I would change things for you if I could.
As I can’t, you must take them as they are.

The harsh facts of existence call for unwavering realism, for compromises annul action by trying to move two ways at once. “Ice and embers cannot lie in the same bowl.” Actually, a social philosophy as different from the Realists’ as fire from ice did exist alongside it in Confucius’ China. Known as Mohism after its principal spokesman, Mo Tzu or Mo Ti, it proposed as the solution to China’s social problem not force but love—universal love (chien ai). One should “feel toward all people under heaven exactly as one feels toward one’s own people, and regard other states exactly as one regards one’s own state.”

Life is hard. We may wish that it were not, but wishing does not change realities. The harsh facts of existence call for unwavering realism, for compromises annul action by trying to move two ways at once. 

Mutual attacks among states, mutual usurpation among houses, mutual injuries among individuals, these are [among] the major calamities in the world. 

But whence do these calamities arise? 

They arise out of want of mutual love. At present, feudal lords have learned only to love their own state and not those of others. Therefore they do not scruple about attacking other states. The heads of houses have learned only to love their own houses and not those of others. Therefore they do not scruple about usurping other houses. And individuals have learned only to love themselves and not others. Therefore they do not scruple about injuring others. Therefore all the calamities, strifes, complaints, and hatred in the world have arisen out of want of mutual love…. 

How can we have the condition altered? 
It is to be altered by the way of universal love and mutual aid. 
But what is the way of universal love and mutual aid? 

It is to regard the state of others as one’s own, the houses of others as one’s own, the persons of others as one’s self. When all the people in the world love one another, then the strong will not over-power the weak, the many will not oppress the few, the wealthy will not mock the poor, the honored will not disdain the humble, and the cunning will not deceive the simple. And it is all due to mutual love that calamities, strifes, complaints, and hatred are prevented from arising. 

Calamities arise out of want of mutual love. And it is all due to mutual love that calamities, strifes, complaints, and hatred are prevented from arising. 

Mo Tzu simply disagreed with charges that his emphasis on love was sentimental and impractical. “If it were not useful, even I would disapprove of it. But how can there be anything that is good but not useful?” It may have been the radicalness of Mo Tzu’s position that led him to believe that it was backed by Shang Ti, the Sovereign on High, a personal god who “loves people dearly; ordered the sun, the moon, and the stars; sent down snow, frost, rain, and dew; established the hills and rivers, ravines and valleys; appointed dukes and lords to reward the virtuous and punish the wicked. Heaven loves the whole world universally. Everything is prepared for the good of human beings.”

As love is obviously good, and the God who orders the world is good as well, it is inconceivable that we have a world in which love does not pay. For “whoever loves others is loved by others; whoever benefits others is benefited by others; whoever injures others is injured by others.”

Reason specifies love but there is reaction to be overcome.

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March 30, 2023 – 5:08 AM Categories: Religion | Comments (2)