Mozi did not criticize the central concepts of benevolence and righteousness in Confucianism; in the book "Mozi", he often talked about benevolence and righteousness, and often talked about benevolent and righteous people. However, what he meant by these terms was somewhat different from what Confucianism meant. According to Mozi, benevolence and righteousness refer to universal love, and the benevolent and righteous are those who practice this universal love. Universal love is the central concept of Mozi's philosophy.

Mozi came from a ranger, and universal love is an extension of the logic of the ranger's professional ethics. This kind of morality is to "share the blessings and share the misfortunes" in their group (this is what the later knights often say). Based on this notion of community, Mozi greatly expanded it by preaching the doctrine of universal love, that everyone in the world should love everyone else equally and without distinction. There are three chapters in Mozi devoted to universal love. In it, Mozi first distinguishes between what he calls "Jian" and "Bie". The person who insists on universal love is called "Jian Shi", and the person who insists on loving difference is called "Bei Shi". "The other scholar said: How can I be my friend's body as my body, and my friend's relative as my own relative?" He did very little for his friends. This is not the case with Ganshi. He "will be his friend as himself, and his friend's relative as his relative." He will do everything he can for his friends. Having made such a distinction, Mozi asked: Which one is right? (For the quotation, see "Mozi: Concurrent Love")

Mozi then uses his "Three Tables" to judge what is right and wrong (and all speeches). The so-called "Three Tables" means "those who have the origin, those who have the origin, and those who are useful. In terms of their origin, they should examine the aspirations of heaven and ghosts and the affairs of the sage king" ("Mozi: Non-hit"). "What is the origin of it? The original is to observe the eyes and ears of the common people. What is the use of it? It is issued as a criminal administration, and the interests of the people of the country and the people are observed." "One table" is the most important. "The interests of the Chinese people and the people" is Mozi's criterion for judging all values. This criterion is the main criterion Mozi used to prove that universal love is most desirable. In the article "Jian Ai Xia", he argued: "Those who are benevolent must seek the benefit of the world and eliminate the harm of the world. However, in today's time, which is the greatest harm to the world? Attacking a small country is like attacking a small country, and everyone is chaotic in a small family; the strong will rob the weak, the many will be violent, the few will be violent, the deceitful will seek the ignorance, the noble will be arrogant and the lowly: this is the harm of the world.  … This is self-inflicted by a hustler? This is self-love, and it is beneficial to life? That is to say: It is not true. It must be said: Live from wicked people and thieves. It is divided into the world of wicked people and thieves. . However, that is, whoever is different, and who is the greatest harm in the world?

"Those who are not human must be able to be easily separated. . . . That's why the master Mozi said: "It is easy to separate by combining it. But what is the reason why it can be separated by combining it?" He said: If it is a country of people, if it is a country, who is the only one? Whoever raises his country to attack the country of others? For others, he is still himself. If he is the capital of people, if he is the capital, who can only raise his capital to attack the capital of others? For others, he is also for himself. If the family is their family, who can raise their own family to disturb the family of others? It is also for themselves. "However, even if the country does not attack each other, and the other family does not interfere with thieves, what is the harm to the world? Benefit of the world? That is to say: the benefit of the world. Gu taste that the original is like the self-born of the common interests. This Hu Zisheng? This is the life of a wicked person and a thief? That is to say: it is not true. It must be said: from loving people, benefiting life. People who love and benefit people in the world are divided into names, don't you? Combine with? That is to say: both. However, the immediate friend and the one who is fruitful to the world's great benefit? The old master Mozi said: "It is also true. Mozi used this utilitarian debate to prove that universal love is absolutely correct. The task of a benevolent person is to benefit the world and eliminate harm, so he should take universal love as the standard of action for himself and everyone in the world. This is called Take "concurrent" as "positive". "To take concurrent is to be positive, so that the ears and eyes are bright, and the appearance is related to sight and hearing; And there are Taoist teachings, so that those who are old and have no wives should be cared for to end their life; those who are young and orphans who have no parents should be released and depended on to grow their bodies. Now it is only necessary to take both as a positive, that is, if it is beneficial. "("Mozi: Universal Love II") This is also Mozi's ideal world, which can only be created through the practice of universal love.

Mozi did not criticize the central concepts of benevolence and righteousness in Confucianism; in the book "Mozi", he often talked about benevolence and righteousness, and often talked about benevolent and righteous people. However, what he meant by these terms was somewhat different from what Confucianism meant. According to Mozi, benevolence and righteousness refer to universal love, and the benevolent and righteous are those who practice this universal love. Universal love is the central concept of Mozi's philosophy.

Mozi came from a ranger, and universal love is an extension of the logic of the ranger's professional ethics. This kind of morality is to "share the blessings and share the misfortunes" in their group (this is what the later knights often say). Based on this notion of community, Mozi greatly expanded it by preaching the doctrine of universal love, that everyone in the world should love everyone else equally and without distinction. There are three chapters in Mozi devoted to universal love. In it, Mozi first distinguishes between what he calls "Jian" and "Bie". The person who insists on universal love is called "Jian Shi", and the person who insists on loving difference is called "Bei Shi". "The other scholar said: How can I be my friend's body as my body, and my friend's relative as my own relative?" He did very little for his friends. This is not the case with Ganshi. He "will be his friend as himself, and his friend's relative as his relative." He will do everything he can for his friends. Having made such a distinction, Mozi asked: Which one is right? (For the quotation, see "Mozi: Concurrent Love")

Mozi then uses his "Three Tables" to judge what is right and wrong (and all speeches). The so-called "Three Tables" means "those who have the origin, those who have the origin, and those who are useful. In terms of their origin, they should examine the aspirations of heaven and ghosts and the affairs of the sage king" ("Mozi: Non-hit"). "What is the origin of it? The original is to observe the eyes and ears of the common people. What is the use of it? It is issued as a criminal administration, and the interests of the people of the country and the people are observed." "One table" is the most important. "The interests of the Chinese people and the people" is Mozi's criterion for judging all values. This criterion is the main criterion Mozi used to prove that universal love is most desirable. In the article "Jian Ai Xia", he argued: "Those who are benevolent must seek the benefit of the world and eliminate the harm of the world. However, in today's time, which is the greatest harm to the world? Attacking a small country is like attacking a small country, and everyone is chaotic in a small family; the strong will rob the weak, the many will be violent, the few will be violent, the deceitful will seek the ignorance, the noble will be arrogant and the lowly: this is the harm of the world.  … This is self-inflicted by a hustler? This is self-love, and it is beneficial to life? That is to say: It is not true. It must be said: Live from wicked people and thieves. It is divided into the world of wicked people and thieves. . However, that is, whoever is different, and who is the greatest harm in the world?

"Those who are not human must be able to be easily separated. . . . That's why the master Mozi said: "It is easy to separate by combining it. But what is the reason why it can be separated by combining it?" He said: If it is a country of people, if it is a country, who is the only one? Whoever raises his country to attack the country of others? For others, he is still himself. If he is the capital of people, if he is the capital, who can only raise his capital to attack the capital of others? For others, he is also for himself. If the family is their family, who can raise their own family to disturb the family of others? It is also for themselves. "However, even if the country does not attack each other, and the other family does not interfere with thieves, what is the harm to the world? Benefit of the world? That is to say: the benefit of the world. Gu taste that the original is like the self-born of the common interests. This Hu Zisheng? This is the life of a wicked person and a thief? That is to say: it is not true. It must be said: from loving people, benefiting life. People who love and benefit people in the world are divided into names, don't you? Combine with? That is to say: both. However, the immediate friend and the one who is fruitful to the world's great benefit? The old master Mozi said: "It is also true. Mozi used this utilitarian debate to prove that universal love is absolutely correct. The task of a benevolent person is to benefit the world and eliminate harm, so he should take universal love as the standard of action for himself and everyone in the world. This is called Take "concurrent" as "positive". "To take concurrent is to be positive, so that the ears and eyes are bright, and the appearance is related to sight and hearing; And there are Taoist teachings, so that those who are old and have no wives should be cared for to end their life; those who are young and orphans who have no parents should be released and depended on to grow their bodies. Now it is only necessary to take both as a positive, that is, if it is beneficial. "("Mozi: Universal Love II") This is also Mozi's ideal world, which can only be created through the practice of universal love.