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Why is Heaven's intention a reliable ethical standard?
The point is that Heaven's intention and 'righteousness' distinguish the same things, not that what is righteous is so because it is Heaven's intention.
Though the Mohists themselves do not draw the distinction, we can identify two interrelated roles that Heaven's intention plays.
First, the texts never analyze, define, or explain the notion of righteousness (yi) in terms of Heaven's intention.
Their reasons apply evaluative concepts of benevolence, righteousness, good government, and social order (zhi) that are independent of Heaven's intention.
However, it is unclear whether or not the later Mohists actually abandoned the doctrine of "Heaven's intention" (tian zhi).
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(One might argue that the earlier Mohists already held such a position concerning shi/fei distinctions other than the fundamental ethical shi/fei identified by Heaven's intentions).
Even the claim that righteousness "issues from" Heaven need not be read as implying anything stronger than that a righteous society can exist only when people all follow the model or example set by Heaven's intentions and conduct.
Heaven's conduct and intentions exemplify moral norms that hold independently of its intent.
We can assume that it is not God's intention to bodily assume us into heaven (like Enoch or Elijah or, for that matter, Reepicheep).
A few months later, in March 1997, the cult Heaven's Gate committed mass suicide with the intention of teleporting to a spaceship they believed was flying behind the comet.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com