State consequentialism

State consequentialism[1] is a modern minority theoretical interpretation of Mohist consequentialist ethics in Sinology, often intersecting with Chinese Legalism. Sinologist Fraser of the Stanford Encyclopedia of Philosophy interprets Mohist consequentialism, dating back to the 5th century BC, as the "world's earliest form of consequentialism, a remarkably sophisticated version based on a plurality of intrinsic goods taken as constitutive of human welfare".[2] An ancient Chinese State consequentialist might evaluate the moral worth of an action based on how it contributes to the basic goods of a more particular entity: a state,[1] with social order, material wealth, and population growth valued by both Mohists and "Legalists" like Shang Yang. The term has also been applied to the political philosophy of the Confucian philosopher Xunzi.[3]

Although some scholars have argued Mohist consequentialism as a type of state consequentialism, Mohism more generally holds that right and wrong are determined by what benefits all the people of the world. While some Mohists did serve in states, the Mohist ethical concern is generally to benefit all people, considered as an aggregate or a community, not just a particular political entity, such as the state.[4]

Since there was no literal pre-Han Legalism category, although the Han Feizi is critical of Mohism, as one of the major forces of the Warring States period, Mohism is relevant as one theoretical framework for interpreting the work. Considering peace beneficial and war harmful, Mohist participation in warfare was generally defensive, serving as military engineers; Shang Yang and the Han Feizi both advocate offensive warfare in the interest of the state. As one of State Consequentialism's more recent advocates, professor Tao Jiang attempts to reconcile it with more generalist Mohist consequentialism with the idea of the state coming to encompass "all under Heaven", making the human world and state identical and bringing warfare to an end.

  1. ^ a b Ivanhoe, P.J.; Van Norden, Bryan William (2005). Readings in classical Chinese philosophy. Hackett Publishing. p. 60. ISBN 978-0-87220-780-6. "he advocated a form of state consequentialism, which sought to maximize three basic goods: the wealth, order, and population of the state
  2. ^ Fraser, Chris, "Mohism", The Stanford Encyclopedia of Philosophy , Edward N. Zalta.
  3. ^ Deen K. Chatterjee (6 October 2011). Encyclopedia of Global Justice. Springer. p. 1170. ISBN 978-1-4020-9159-9. in this sense, one can interpret Xunzi's political philosophy as a form of state utilitarianism or state consequentialism
  4. ^ Fraser, Chris (2016). The Philosophy of the Mozi: The First Consequentialists. New York: Columbia University Press. pp. 17, 249.