difficulty. The difficult question for him was when a change of ruler
would be justified. And how could it be ascertained whom Heaven had
destined as successor if the existing dynasty was brought down? Mencius
replied that the voice of the "people", that is to say of the upper
class and its following, would declare the right man, and that this man
would then be Heaven's nominee. This theory persisted throughout the
history of China. Hsün Tz[)u]'s chief importance lies in the fact that
he recognized that the "laws" of nature are unchanging but that man's
fate is determined not by nature alone but, in addition, by his own
activities. Man's nature is basically bad, but by working on himself
within the framework of society, he can change his nature and can
develop. Thus, Hsün Tz[)u]'s philosophy contains a dynamic element, fit
for a dynamic period of history.

In the strongest contrast to these thinkers was the school of Mo Ti (at
some time between 479 and 381 B.C.). The Confucian school held fast to
the old feudal order of society, and was only ready to agree to a few
superficial changes. The school of Mo Ti proposed to alter the
fundamental principles of society. Family ethics must no longer be
retained; the principles of family love must be extended to the whole
upper class, which Mo Ti called the "people". One must love another
member of the upper class just as much as one's own father. Then the
friction between individuals and between states would cease. Instead of
families, large groups of people friendly to one another must be
created. Further one should live frugally and not expend endless money
on effete rites, as the Confucianists demanded. The expenditure on
weddings and funerals under the Confucianist ritual consumed so much
money that many families fell into debt and, if they were unable to pay
off the debt, sank from the upper into the lower class. In order to
maintain the upper class, therefore, there must be more frugality. Mo