〈 以義齊之〉一文是來討論墨子反對孔子那一套依於賢者仁人，並且曲折多慮的政治思想（以民為本而又依賴君子的仁德仁政，以及分別君子與小人，政治與教育的不同思考和對待等等），憑著他十足自信的思想信念，想要一刀切，透過厲害的誘因和毀譽賞罰的強力來推行自己的主張。一般說來，墨子的政治思想朴直而粗陋，可是其中所呈現的實用計算性格，想要其依價值行為的要求，以及隱含公私兩立的思考等等，卻都成為日後反對孔子政治思想的重要質素。所以了解墨子，不僅有助於了解先秦思想家反對孔子以賢為尊之政治思想的一般特質，從中也可以掌握這種反對的一般問題。

Rule of man, i.e., to put the destiny of a country in the hands of notable men, is the most important element of Confucian political thoughts. But it was criticized ever since. And Mo Tzu may be the first critic in China. Mo Tzu said clearly he doesn’t trust the power-holders, but he didn’t resort to the democracy and constitutional designs as we do today. His method was to teach people and especially the governors to believe the certainty of the give-and-take power of will of heaven, God and ghost, or not to believe the force of fate. The failure of Mo Tzu is evident, but his thinking mode, e.g., the emphasis on the self-interest of human nature, the rigid conception of right and wrong, to override the differences of governing and education, and to conflate the different roles of the governors and the people…etc., all became the common elements of anti-Confucian political thoughts. Thus, Mo Tzu may be somewhat naive in his teachings, but his thinking mode is influential and deep.

兼愛計算、尚同、天志、非命、齊一社會、尚賢

distrust of politician; universal love; will of heaven; anti-fate; respect the man of good and worth