Chinese dating practices For sex in wechat

Rated 3.92/5 based on 537 customer reviews

As Burton Watson puts it, the style is "marked by a singular monotony of sentence pattern, and a lack of wit or grace that is atypical of Chinese literature in general." But Watson also concedes that the Mohists' arguments "are almost always presented in an orderly and lucid, if not logically convincing fashion." Whether or not the arguments of the core chapters are logically convincing can only be determined on a case-by-case basis, but it is at least possible that the artless style is the consequence of a deliberate choice to prioritize clarity of argumentation.The contents of the ten triads and thus the outlines of the ten core theses are briefly described below: Chapters 8-10, "Elevating the Worthy" (), argue that the policy of elevating worthy and capable people to office in government whatever their social origin is a fundamental principle of good governance.Mo Di (Mo Ti), better known as Mozi (Mo-tzu) or "Master Mo," was a Chinese thinker active from the late 5th to the early 4th centuries B. Mozi's teaching is summed up in ten theses extensively argued for in the text that bears his name, although he himself is unlikely to have been its author. Some early sources say that he, like Confucius, was a native of the state of Lu (in modern Shandong) and at one point served as a minister in the state of Song (in modern Henan). He is best remembered for being the first major intellectual rival to Confucius and his followers.

Chapters 35-37, "Against Fatalism" (), argue against the doctrine of fatalism (the thesis that human wisdom and effort have no effect on the outcomes of human endeavor) as pernicious and harmful in that widespread belief in it will lead to indolence and chaos.

Chapters 14-16, "Impartial Concern" (), argue that the cause of the world's troubles lies in people's tendency to act out of a greater regard for their own welfare than that of others, and that of associates over that of strangers, with the consequence that they often have no qualms about benefiting themselves or their own associates at the expense of others.

The conclusion is that people ought to be concerned for the welfare of others without making distinctions between self, associates and strangers.

Chapters 26-28, "Heaven's Will" () -- portrayed as if it is a personal deity and providential agent who rewards the good and punishes the wicked -- is the criterion of what is morally right.

Here again, the Mohists contrast themselves with the Confucians, who regard Heaven as a moral but mysterious force that does not intervene directly in human affairs.

Leave a Reply