As it will become clear from the entry below, our social and political organization is primarily inspired by Mozi and his pragmatism. Additionally, it is apparent that elements of Western Socialism colours our interpretation of a Utopia. 

---

Political structure

A society inherently rooted in Mohist impartiality and justice; where each individual is equal before the Heavens as “all people, young or old, honourable or humble, are its subjects”; and where each policy is drafted to accommodate the individual’s talent and desires to excel consistent with the community, a strong social and political organization is required. Thus, in our Utopia, we we have adopted a strong social and political bureaucracy with a far-reaching mandate. This is for the purpose of establishing and maintaining justice, equality, and well-being. In particular areas it will strictly enforce legislation, such as labour, whereas within other spheres, such as leisure time, it will be removed from the subjects. Moreover, with such a prevalent State alongside our communitarian and universal love pillars,  we can facilitate a reduced focus on financial matters.   Specifically, it must derive its authority and legitimacy from within, that is, from the constituents themselves. This carries with it several implications. Firstly, it will abide to Confucius‘ postulation of virtuous command:

“If you try to guide the common people with coercive regulations and keep them in line with punishments, they will become evasive and will have no sense of shame. If, however, you guide them with Virtue, and keep them in line by means of ritual, the people will have a sense of shame and will rectify themselves.” (2:3)

Virtue must be earned, and must echo the values of the ruler. More importantly, however, to operate effectively, it must mimic the virtues of the people under command. This will create a harmony between the ruler and ruled, cyclically imitating one another, as well as largely removing the need of a coercive force such as police or army. This enables our Utopia to practice yet another Confucian teaching:

“Duke Ai asked, “What can I do to induce the common people to be obedient? Confucius replied, “Raise up the straight and apply them to the crooked, and the people will submit to you. If you raise up the crooked and apply them to the straight, the people will never submit.” (2:19)

People who violate the Social contract, acting opposite to the agreed upon framework will in place of punishment be empowered. This will act as an attempt to restore values, providing the perpetrator with an arena for value’s physical manifestation, that is, to express their societal effects. Mozi also espoused such a position, albeit in a more malevolent manner, where enforcement rested on punishment to establish obedience. On the contrary, we will practice Confucian discipline as expressed above. This kind of anti-force, instilled through education, implies a common morality, which in turn create a sense of belonging and identification with a particular value-system. This will strengthen unity and other communitarian notions. See more about that here.

Secondly, the idea of legitimacy of rulership from within appear in stark contrast to aspects of traditional Chinese customs. In the Polis, we are stepping away from the Mandate of Heaven, the ancient idea that Tian – 天 – granted present rulers the ‘right to rule’ based on their benevolence and ability, rendering an unstable and unpredictable living situation, prone to ambiguity and interpretation.  Instead, the city will exercise Oligarchy and Meritocracy, paying tribute to agency of the worldly realm, stepping outside the boundaries of the Cosmos, or the Dao -道-. This particularly reflects the teachings of Mozi, where pragmatism rationality serves as key points of motivation, as well as individual merit and virtue.

Oligarchy is a form of power structure where professionals within their field together constitute a council, drafting and enforcing laws of the city-state. In short, their legitimacy of rulership rests on merit, and, ultimately, trust. In a familiar Mohist fashion, and contrary to historical customs and traditional elections, appointments are to be made on the basis of competence and moral merit, without regard for candidates’ social status or origins. Mozi referred to this as ‘honouring the worthy’. He said: “… Those with ability were promoted, those without it were demoted. This is what it means to promote public righteousness and do away with private likes and dislikes.” However, said appointments are to be determined through a closed election, open only to individuals engaged in the same particular field. This ensures informed choice. This notion is an idea far removed from Chinese thought, where  democratic elections would likely not resonate well.

Social structure 

In exploring our Utopia, one will note the absence of social class and financial concerns for the majority of the population. Instead, there will be a focus on the cultivation of one’s own talents towards a greater good.  In this sense, we identify with those in Chinese history who have been considered ‘primitivists,’ more specifically Laozi, author of the Daodejing, – 道德經-. Laozi is a strong critic of the class-based society in his Contemporary China. The aristocracy, he says, is infused with greed and contempt:

The court is resplendent;

 Yet the fields are overgrown.

The granaries are empty;

Yet some wear elegant clothes;

Fine swords dangle at their sides;

They are stuffed with food and drink;

And possess wealth in gross abundance.

This is known as taking pride in robbery.

Far is this from the Way!

In our Utopia, the overall structure of society  as well as its policies will be put in place to prevent such lack of social cohesion. This will be done primarily through a radical overhaul of the work-sector. Read more about that here. Despite being governed by an extensive State bureaucracy, we wish to promote Laozian individual cultivation. Beyond one’s commitments to the community, which is a set amount of hours of labour as well as engagement in volunteer positions, we encourage and formally facilitate expression of one’s own desires. Similar policies will be applied towards arenas and events. In doing so, we ensure yet another way (in addition to education and “volunterism”) of imposing and maintaining our framework of values.