尚同下Conforming Upward III

子墨子言曰：知者之事，必计国家百姓所以治者而为之，必计国家百姓之所以乱者而辟之。然计国家百姓之所以治者，何也？上之为政，得下之情则治，不得下之情则乱。何以知其然也？上之为政得下之情，则是明于民之善非也。若苟明于民之善非也，则得善人而赏之，得暴人而罚之也。善人赏而暴人罚，则国必治。上之为政也，不得下之情，则是不明于民之善非也。若苟不明于民之善非，则是不得善人而赏之，不得暴人而罚之。善人不赏而暴人不罚，为政若此，国众必乱。故赏罚不得下之情，而不可不察者也。

Master Mozi said: The business of the wise is to reckon what brings order to the state and the people and carry it out, and to reckon what brings disorder to the state and the people and avoid it. Now if we reckon what brings order to the state and the people, what is it? When the superior, in governing, grasps the true circumstances of those below, there is order; when he does not grasp the true circumstances of those below, there is disorder. How do we know this is so? When the superior, in governing, grasps the true circumstances of those below, he is clear about the good and evil among the people. If he is clear about the good and evil among the people, then he finds the good and rewards them, and finds the violent and punishes them. When the good are rewarded and the violent punished, the state will certainly be ordered. When the superior, in governing, does not grasp the true circumstances of those below, he is not clear about the good and evil among the people. If he is not clear about the good and evil among the people, then he does not find the good to reward them, nor find the violent to punish them. When the good are not rewarded and the violent not punished, and one governs in this way, the state and its multitudes will certainly be in disorder. So whether rewards and punishments grasp the true circumstances of those below is something that cannot fail to be examined.

然计得下之情，将奈何可？故子墨子曰：唯能以尚同一义为政，然后可矣。何以知尚同一义之可而为政于天下也？然胡不审稽之古之治为政之说乎？古者天之始生民，未有正长也，百姓为人。若苟百姓为人，是一人一义，十人十义，百人百义，千人千义，逮至人之众不可胜计也，则其所谓义者亦不可胜计。此皆是其义而非人之义，是以厚者有鬬而薄者有争。是故天下之欲同一天下之义也，是故选择贤者立为天子，天子以其知力为未足独治天下，是以选择其次立为三公。三公又以其知力为未足独左右天子也，是以分国建诸侯。诸侯又以其知力为未足独治其四境之内也，是以选择其次立为卿之宰。卿之宰又以其知力为未足独左右其君也，是以选择其次立而为乡长家君。是故古者天子之立三公、诸侯、卿之宰、乡长家君，非特富贵游佚而择之也，将使助治乱刑政也。故古者建国设都，乃立后王君公，奉以卿士师长，此非欲用说也，唯辩而使助治天助明也。

But if we reckon how to grasp the true circumstances of those below, how can it be done? Therefore Master Mozi said: Only by governing through conforming upward and unifying the standard of right can it be done. How do we know that conforming upward and unifying the standard of right can be used to govern the world? Well, why not carefully examine the accounts of how government was conducted in antiquity? In antiquity, when Heaven first gave birth to the people and there were as yet no governing heads, the people were each their own master. If the people were each their own master, then one person had one standard of right, ten persons had ten, a hundred had a hundred, a thousand had a thousand, and when the people became so many they could not be counted, what they called right likewise could not be counted. Each approved his own standard of right and condemned that of others, and so in serious cases there was fighting and in lesser cases quarreling. Therefore, the world wishing to unify the standards of right in the world, they selected a worthy man and established him as Son of Heaven. The Son of Heaven, considering his wisdom and strength insufficient to govern the world alone, therefore selected the next best and established them as the Three Dukes. The Three Dukes, considering their wisdom and strength insufficient to assist the Son of Heaven alone, therefore divided up the states and set up feudal lords. The feudal lords, considering their wisdom and strength insufficient to govern all within their four borders alone, therefore selected the next best and established them as ministers and stewards. The ministers and stewards, considering their wisdom and strength insufficient to assist their rulers alone, therefore selected the next best and established them as district heads and clan chiefs. Thus when the Son of Heaven of antiquity established the Three Dukes, the feudal lords, the ministers and stewards, the district heads and clan chiefs, it was not merely to select them for riches, honor, leisure and ease; it was to have them assist in bringing order to disorder through punishments and government. Therefore in antiquity, in founding states and establishing capitals, they set up sovereigns and kings, rulers and dukes, and supported them with ministers, officers, teachers and elders; this was not out of a wish to indulge them, but only to allot to them the task of assisting in bringing about the order that Heaven makes clear.

今此何为人上而不能治其下，为人下而不能事其上？则是上下相贼也。何故以然？则义不同也。若苟义不同者有党，上以若人为善，将赏之，百姓不刑，将毁之。若人唯使得上之赏，而辟百姓之毁，是以为善者未必可使劝也。上以若人为暴，将罚之，百姓姓付，将举之。若人唯使得上之罚，而怀百姓之誉，是以为暴者未必可使沮也。故计上之赏誉不足以劝善，计其毁罚不足以沮暴。此何故以然？则义不同也。

Now why is it that those who are above others cannot govern those below, and those who are below others cannot serve those above? It is because superiors and inferiors injure one another. What is the reason for this? It is that their standards of right are not the same. If standards of right are not the same, there are factions. The superior considers a certain man good and is about to reward him, but the people, not being of one mind with him, condemn him. If such a man, though he obtains the superior's reward, must bear the people's condemnation, then those who do good cannot necessarily be encouraged. The superior considers a certain man violent and is about to punish him, but the people side with him and praise him. If such a man, though he suffers the superior's punishment, enjoys the people's praise, then those who do violence cannot necessarily be deterred. So if we reckon it, the superior's rewards and praise are insufficient to encourage good, and his condemnation and punishments are insufficient to deter violence. What is the reason for this? It is that the standards of right are not the same.

然则欲同一天下之义，将柰何可？故子墨子言曰：然胡不赏使家君试用家君发宪布令其家，曰：「若见爱利家者必以告，若见恶贼家者亦必以告。」若见爱利家以告，亦犹爱利家者也，上得且赏之，众闻则誉之；若见恶贼家不以告，亦犹恶贼家者也，上得且罚之，众闻则非之。」是以徧若家之人，皆欲得其长上之赏誉，辟其毁罚。是以见善言之，见不善言之。家君得善人而赏之，得暴人而罚之。善人之赏而暴人之罚，则家必治矣。然计若家之所以治者，何也？唯以尚同一义为政故也。

Then if one wishes to unify the standards of right in the world, how can it be done? Therefore Master Mozi said: Why not try having the clan chief issue laws and promulgate orders within his clan, saying: "If you see anyone who cares for and benefits the clan, you must report it; if you see anyone who hates and injures the clan, you must likewise report it." One who sees someone caring for and benefiting the clan and reports it is himself the same as one who cares for and benefits the clan: the superior, learning of it, will reward him, and the multitude, hearing of it, will praise him. One who sees someone hating and injuring the clan and does not report it is himself the same as one who hates and injures the clan: the superior, learning of it, will punish him, and the multitude, hearing of it, will condemn him. Thus all the people of the clan will wish to obtain the rewards and praise of their chief and superior, and to escape his condemnation and punishment. So when they see good they will speak of it, and when they see evil they will speak of it. The clan chief will find the good and reward them, and find the violent and punish them. When the good are rewarded and the violent punished, the clan will certainly be ordered. Now if we reckon why such a clan is ordered, what is it? It is only because it is governed by conforming upward and unifying the standard of right.

家既已治，国之道尽此已邪？则未也。国之为家数也甚多，此皆是其家而非人之家，是以厚者有乱，而薄者有争。故又使家君总其家之义，以尚同于国君。国君亦为发宪布令于国之众，曰：「若见爱利国者必以告，若见恶贼国者亦必以告。若见爱利国以告者，亦犹爱利国者也，上得且赏之，众闻则誉之；若见恶贼国不以告者，亦犹恶贼国者也，上得且罚之，众闻则非之。」是以徧若国之人，皆欲得其长上之赏誉，避其毁罚。是以民见善者言之，见不善者言之。国君得善人而赏之，得暴人而罚之。善人赏而暴人罚，则国必治矣。然计若国之所以治者，何也？唯能以尚同一义为政故也。

The clan being ordered, is the way of the state fully covered by this? Not yet. The clans in a state are very many, and each approves its own clan and condemns the clans of others; so in serious cases there is disorder and in lesser cases quarreling. Therefore they further have the clan chief gather up the standard of right of his clan and conform upward to the ruler of the state. The ruler of the state likewise issues laws and promulgates orders to the multitudes of the state, saying: "If you see anyone who cares for and benefits the state, you must report it; if you see anyone who hates and injures the state, you must likewise report it. One who sees someone caring for and benefiting the state and reports it is himself the same as one who cares for and benefits the state: the superior, learning of it, will reward him, and the multitude, hearing of it, will praise him. One who sees someone hating and injuring the state and does not report it is himself the same as one who hates and injures the state: the superior, learning of it, will punish him, and the multitude, hearing of it, will condemn him." Thus all the people of the state wish to obtain the rewards and praise of their chiefs and superiors, and to escape their condemnation and punishment. So when the people see good they speak of it, and when they see evil they speak of it. The ruler of the state finds the good and rewards them, and finds the violent and punishes them. When the good are rewarded and the violent punished, the state will certainly be ordered. Now if we reckon why such a state is ordered, what is it? It is only because it is able to govern by conforming upward and unifying the standard of right.

国既已治矣，天下之道尽此已邪？则未也。天下之为国数也甚多，此皆是其国而非人之国，是以厚者有战，而薄者有争。故又使国君选其国之义，以尚同于天子。天子亦为发宪布令于天下之众，曰：「若见爱利天下者必以告，若见恶贼天下者亦必以告。若见爱利天下以告者，亦犹爱利天下者也，上得则赏之，众闻则誉之；若见恶贼天下不以告者，亦犹恶贼天下者也，上得且罚之，众闻则非之。」是以徧天下之人，皆欲得其长上之赏誉，避其毁罚。是以见善者善之，见不善者告之。天子得善人而赏之，得暴人而罚之。善人赏而暴人罚，天下必治矣。然计天下之所以治者，何也？唯而以尚同一义为政故也。

The state being ordered, is the way of the world fully covered by this? Not yet. The states in the world are very many, and each approves its own state and condemns the states of others; so in serious cases there is war and in lesser cases quarreling. Therefore they further have the ruler of the state gather up the standard of right of his state and conform upward to the Son of Heaven. The Son of Heaven likewise issues laws and promulgates orders to the multitudes of the world, saying: "If you see anyone who cares for and benefits the world, you must report it; if you see anyone who hates and injures the world, you must likewise report it. One who sees someone caring for and benefiting the world and reports it is himself the same as one who cares for and benefits the world: the superior, learning of it, will reward him, and the multitude, hearing of it, will praise him. One who sees someone hating and injuring the world and does not report it is himself the same as one who hates and injures the world: the superior, learning of it, will punish him, and the multitude, hearing of it, will condemn him." Thus all the people of the world wish to obtain the rewards and praise of their chiefs and superiors, and to escape their condemnation and punishment. So when they see good they approve it, and when they see evil they report it. The Son of Heaven finds the good and rewards them, and finds the violent and punishes them. When the good are rewarded and the violent punished, the world will certainly be ordered. Now if we reckon why the world is ordered, what is it? It is only because it is governed by conforming upward and unifying the standard of right.

天下既已治，天子又总天下之义，以尚同于天。故当尚同之为说也，上用之天子，可以治天下矣；中用之诸侯，可而治其国矣；小用之家君，可而治其家矣。是故大用之治天下而不窕，小用之治一国一家而不横者，若道之谓也。故曰：治天下之国若治一家，使天下之民若使一夫。意独子墨子有此而先王无此，其有邪？则亦然也。圣王皆以尚同为政，故天下治。何以知其然也？于先王之书也《大誓》之言然，曰：「小人见奸巧乃闻，不言也，发罪钧。」此言见淫辟不以告者，其罪亦犹淫辟者也。

The world being ordered, the Son of Heaven further gathers up the standard of right of the world and conforms upward to Heaven. So as for the doctrine of conforming upward: used above by the Son of Heaven, it can bring order to the world; used in the middle by the feudal lords, it can bring order to their states; used on a small scale by the clan chiefs, it can bring order to their clans. Thus that, used on a great scale to order the world, it is not too small, and used on a small scale to order a single state or clan, it is not too unwieldy, is what is meant by this Way. Therefore it is said: Governing the states of the world is like governing a single clan; directing the people of the world is like directing a single man. Is it that Master Mozi alone has this doctrine and the former kings did not have it? Not so; they had it too. The sage kings all governed by conforming upward, and so the world was ordered. How do we know this is so? In the book of the former kings, the Great Oath, it is said thus: "If a petty man sees wickedness and deceit, learns of it, and does not speak, his guilt is equal." This says that one who sees licentiousness and depravity and does not report it is as guilty as the licentious and depraved themselves.

故古之圣王治天下也，其所差论以自左右羽翼者皆良，外为之人助之视听者众。故与人谋事，先人得之；与人举事，先人成之；光誉令闻，先人发之。唯信身而从事，故利若此。古者有语焉，曰：「一目之视也，不若二目之视也；一耳之听也，不若二耳之听也；一手之操也，不若二手之彊也。」唯能信身而从事，故利若此。是故古之圣王之治天下也，千里之外有贤人焉，其乡里之人皆未之均闻见也，圣王得而赏之；千里之外有暴人焉，其乡里之人未之均闻见也，圣王得而罚之。故唯毋以圣王为聪耳明目与？岂能一视而通见千里之外哉，一听而通闻千里之外哉？圣王不往而视也，不就而听也。然而使天下之为寇乱盗贼者，周流天下无所重足而立者，何也？其以尚同为政善也。

Therefore when the sage kings of antiquity governed the world, those they selected to be their aides and wings at left and right were all good, and outside there were many who assisted them in seeing and hearing. Thus in planning affairs with others, they grasped things before others; in undertakings with others, they accomplished them before others; in glorious renown and fine reputation, they came forth before others. It was only because they extended their own persons through others in carrying out affairs that the benefits were like this. There was a saying of antiquity: "The seeing of one eye is not equal to the seeing of two; the hearing of one ear is not equal to the hearing of two; the grasp of one hand is not equal to the strength of two." It was only because they could extend their own persons through others in carrying out affairs that the benefits were like this. Therefore when the sage kings of antiquity governed the world, if there was a worthy man a thousand li away, before the people of his own district and village had all heard or seen of him, the sage king learned of him and rewarded him; and if there was a violent man a thousand li away, before the people of his own district and village had all heard or seen of him, the sage king learned of him and punished him. Now was it that the sage kings had sharp ears and keen eyes? How could they with one look see through to a thousand li away, or with one listening hear through to a thousand li away? The sage kings did not go there to look, nor go over to listen. And yet they made it so that those in the world who engaged in banditry, rebellion, robbery and theft, wandering throughout the world, had nowhere to set their feet and stand. Why was this? It was because they governed by conforming upward, and did it well.

是故子墨子曰：凡使民尚同者，爱民不疾，民无可使。曰：必疾爱而使之，致信而持之，富贵以道其前，明罚以率其后。为政若此，唯欲毋与我同，将不可得也。是以子墨子曰：今天下王公大人士君子，中情将欲为仁义，求为上士，上欲中圣王之道，下欲中国家百姓之利，故当尚同之说而不可不察。尚同，为政之本，而治国之要也。

Therefore Master Mozi said: In general, if one would have the people conform upward but does not care for the people earnestly, the people cannot be directed. It is said: one must care for them earnestly in directing them, be thoroughly trustworthy in holding them, lead them from the front with riches and honor, and drive them from behind with clear punishments. If one governs in this way, then even if one wished the people not to be of one mind with oneself, it could not be brought about. Therefore Master Mozi said: If the kings, dukes, great men, officers and gentlemen of the world today sincerely wish to practice humaneness and righteousness and seek to be superior officers, wishing above to accord with the Way of the sage kings and below to accord with the benefit of the state and the people, then the doctrine of conforming upward is something they cannot fail to examine. Conforming upward is the root of government and the essential of ordering the state.