Mo Tzu's Criticism of Confucianism
墨子對儒家的評價
According to Mo Tzu, "the principles of the Confucianists ruin the whole world in four ways":?
根據(jù)墨子的觀點(diǎn)捂刺，“儒之道，足以喪天下者四焉”：
(1) The Confucianists do not believe in the existence of God or of spirits, "with the result that God and the spirits are displeased."?
儒家不相信天鬼的存在勒虾，“天鬼不悅”辙纬。
(2.) The Confucianists insist on elaborate funerals and the practice of three years of mourning on the death of a parent, so that the wealth and energy of the people are thereby wasted.?
儒家堅(jiān)持厚葬勾哩，父母去世后服喪三年七蜘，因此浪費(fèi)了人類的財(cái)富和精力挥等。
(3) The Confucianists lay stress on the practice of music, leading to an identical result.?
儒家強(qiáng)調(diào)音樂挂绰，同樣浪費(fèi)人類財(cái)富和精力。
(4) The Confucianists believe in a predetermined fate, causing the people to be lazy and to resign themselves to this fate. (The Mo-tzu, ch. 4§.)?
儒家相信命中注定项乒，這導(dǎo)致人們懶惰啰劲，并把自己交給命運(yùn)。
In another chapter entitled "Anti-Confucianism," the Mo-tzu also says: "Even those with long life cannot exhaust the learning required for their [Confucianist] studies. Even people with the vigor of youth cannot perform all the ceremonial duties. And even those who have amassed wealth cannot afford music. They [the Confucianists] enhance the beauty of wicked arts and lead their sovereign astray. Their doctrine cannot meet the needs of the age, nor can their learning educate the people." (Ch.39.)?
《墨子》的另一章《非儒》說：“累壽不能盡其學(xué)檀何，當(dāng)年不能行其禮蝇裤，積財(cái)不能贍其樂；盛為聲樂埃碱，以淫遇民：其道不可以期世猖辫，其學(xué)不可以導(dǎo)眾酥泞⊙獾睿”
These criticisms reveal the differing social backgrounds of the Confucianists and Mohists.?
這些評價彰顯了儒家和墨家社會背景的不同。
Already before Confucius, persons who were better educated and more sophisticated had been abandoning the belief in the existence of a personal God and of divine spirits.?
在孔子之前芝囤，早已有飽學(xué)深思的人放棄了對天地鬼神的信仰似炎。
People of the lower classes, however, had, as always in such matters, lagged behind in this rise of skepticism, and Mo Tzu held the point of view of the lower classes.?
但是社會底層的人對天鬼的懷疑通常發(fā)生的遲一些，墨子的觀點(diǎn)代表了地層人的看法悯姊。
This is the significance of his first point of criticism against the Confucianists.?
他反對儒家的第一點(diǎn)的意義即在此羡藐。
The second and third points, too, were made from the same basis.?
第二點(diǎn)和第三點(diǎn)也是在此基礎(chǔ)上提出的。
The fourth point, however, was really irrelevant, because, though the Confucianists often spoke about Ming (Fate, Decree), what they meant by it was not the predetermined fate attacked by Mo Tzu.?
但第四點(diǎn)是與此毫不相干的悯许。因?yàn)槿寮译m然常常講到“命”仆嗦，但他們說的“命”的意義跟墨子理解的“命中注定”是不一樣的。
This has been pointed out in the last chapter, where we have seen that Ming, for the Confucianists, signified something that is beyond human control.?
這點(diǎn)在前一章已有講述先壕，在前一章我們可看出儒家所說的“命”指那些超出人類控制的東西瘩扼。
But there are other things that remain within man's power to control if he will exert himself.?
但是若人能竭盡全力，總還有些東西在他力所能及的控制范圍內(nèi)垃僚。
Only after man has done everything he can himself, therefore, should he accept with calm and resignation what comes thereafter as inevitable.?
因此集绰，人類做了自己能做的事情后，對那些無法阻擋的事情只好平靜的谆棺、無奈的接受栽燕。
Such is what the Confucianists meant when they spoke of "knowing Ming."
這就是儒家所說的“知命”。
