Moderation in Expenditure
{"WorkMasterId":6864,"WpPageId":285751,"ParentWpPageId":193893,"Slug":"moderation-in-expenditure","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/moderation-in-expenditure/","RelativeUrl":"theos/humanities/philosophy/philosophers/mozi-mo-di/moderation-in-expenditure/","HasFullText":true,"RawHtmlLength":75195,"CleanHtmlLength":17854,"Kicker":"Philosophy Work","Title":"Moderation in Expenditure","Deck":"The chapter group criticizes wasteful elite spending and defends frugality as a condition of public welfare.","BackLink":{"Text":"Back to Mozi (Mo Di)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/"},"AuthorCard":{"Label":"Author","Title":"Mozi (Mo Di)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/mozi-mo-di-01-chinese-characters.png","ImageAlt":"Mozi in seal and regular script","FilterTerra":"China (East Asia)","ClickText":"Mozi (Mo Di)","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/","Copies":["470 BCE – 391 BCE","State of Lu or State of Song, Warring States China","Warring States philosopher of Mohism, jian ai, impartial care, anti-aggression, meritocracy, frugality, Heaven, ghosts, standards, logic, optics, and siege defense."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"400 BCE","Url":"","DateText":""}],"DateNote":"Displayed as 400 BCE as an approximate Warring States proxy for the received Mozi and Mohist chapter traditions, not a secure autograph composition year.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:10"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:41"},{"Label":"Modern Country","Key":"Country:CHN:10"}],"OriginalTitle":"节用","Language":"Classical Chinese","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:political-philosophy"}],"Tradition":"Mohism, Warring States ethics, political philosophy, impartial care, anti-aggression, meritocratic order, practical benefit, Heaven, ghosts, Mohist logic, standards, optics, and siege defense","FullText":{"Title":"Full Text","Copy":"Full text from Chinese Text Project: Moderation in Expenditure .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The chapter group criticizes wasteful elite spending and defends frugality as a condition of public welfare."],"Classification":{"AlternateTitles":"Jie yong","KeyConcepts":"Moderation in Expenditure; 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Mozi; Mo Di; Mohism; jian ai; impartial care; universal love; li; benefit; yi; righteousness; anti-aggression; meritocracy; frugality; anti-fatalism; Heaven; ghosts; fa; standards; Mohist Canons; siege defense; Warring States"},{"Label":"Methodology","Value":"Argument by practical benefit, moral-political criticism, appeal to standards, historical exempla, dialogical refutation, analogical reasoning, administrative prescription, and technical Mohist analysis."},{"Label":"Structure","Value":"Registered Mozi/Mohist transmitted work or chapter group; the page summarizes title, date proxy, language, tradition, disciplines, received status, and source evidence without importing full text."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Develops Mohist arguments about impartial care, public benefit, rejection of aggression, meritocratic administration, economy of use, ritual criticism, Heaven and ghosts, non-fatalism, standards of names and evidence, and practical defense."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Zhou political order, classical moral vocabulary, Confucian ritual debate, Warring States warfare, craft and artisan expertise, sage-king traditions, and practical administration."},{"Label":"Influence On","Value":"Later Mohists, early Chinese logic, Warring States disputation, Xunzi, Han Feizi, debates over utilitarian or consequentialist ethics, Chinese philosophy of language, and histories of optics and defensive engineering."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Part of the received Mozi corpus or a major Mohist chapter group used to reconstruct the only major organized rival to early Confucianism in the Warring States period.","Used in debates about impartiality, consequentialism, pacifism and defensive war, meritocracy, public reason, standards of evidence, language, technology, optics, and non-Confucian Chinese ethics."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a direct Mozi/Mohist work or named chapter group; the page must state that the received text is layered Mohist school transmission and has no verified full-text section here."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://ctext.org/mozi/jie-yong-shang\"\u003eChinese Text Project: Moderation in Expenditure\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003ch3\u003e節用上\u003c/h3\u003e\r\n\u003cp\u003e聖人為政一國，一國可倍也；大之為政天下，天下可倍也。其倍之非外取地也，因其國家，去其無，足以倍之。聖王為政，其發令興事，使民用財也，無不加用而為者，是故用財不費，民德不勞，其興利多矣。其為衣裘何？以為冬以圉寒，夏以圉暑。凡為衣裳之道，冬加溫，夏加凊者，芊䱉不加者去之。其為宮室何？以為冬以圉風寒，夏以圉暑雨，有盜賊加固者，芊䱉不加者去之。其為甲盾五兵何？以為以圉寇亂盜賊，若有寇亂盜賊，有甲盾五兵者勝，無者不勝。是故聖人作為甲盾五兵。凡為甲盾五兵加輕以利，堅而難折者，芊䱉不加者去之。其為舟車何？以為車以行陵陸，舟以行川谷，以通四方之利。凡為舟車之道，加輕以利者，芊䱉不加者去之。凡其為此物也，無加用而為者，是故用財不費，民德不勞，其興利多。\u003c/p\u003e\r\n\u003cp\u003e有去大人之好聚珠玉、鳥獸、犬馬，以益衣裳、宮室、甲盾、五兵、舟車之數於數倍乎！若則不難，故孰為難倍？唯人為難倍。然人有可倍也。昔聖王為法曰：「丈夫年二十，毋敢不處家。女子年十五，毋敢不事人。」此聖王之法也。聖王即沒，于民次也，其欲蚤處家者，有所二十年處家；其欲晚處家者，有所四十年處家。以其蚤與其晚相踐，後聖王之法十年。若純三年而字，子生可以二三年矣。此不惟使民蚤處家而可以倍與？且不然已。\u003c/p\u003e\r\n\u003cp\u003e今天下為政者，其所以寡人之道多，其使民勞，其籍歛厚，民財不足，凍餓死者不可勝數也。且大人惟毋興師以攻伐鄰國，久者終年，速者數月，男女久不相見，此所以寡人之道也。與居處不安，飲食不時，作疾病死者，有與侵就伏橐，攻城野戰死者，不可勝數。此不令為政者，所以寡人之道數術而起與？聖人為政特無此，不聖人為政，其所以眾人之道亦數術而起與？」故子墨子曰：「去無用之聖王之道，天下之大利也。」\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}