Mohism was a school with great influence in the Spring and Autumn Period (722481BC) and the Warring States Period (475221 BC). Mozi (Master Mo, c. 476 or 480 BC-390 or 420 BC) studied from Confucius in his early years, and then founded his own school, which turned against Confucianism. Mozi “condemns Confucianism” from five aspects: “discriminating love,” “condemning gods,” “obeying fate,” “elaborate funeral ceremonies,” and “extravagant musical entertainment.” He points out that the lack of respect for “Heaven” and “ghosts” is the ultimate cause of the world’s troubles. Therefore, “revering Heaven and serving ghosts” becomes the logical starting point of Mohism. Mozi’s “Heaven” and “Ghosts” are quasipersonal gods with a will, who ensure that justice is done, rewarding the good and punishing the wicked and in touch with the pulse of the people. Therefore, “revering Heaven and serving ghosts” will inevitably lead to “denunciation of fatalism,”that believes in trying all means within human capacity，“respecting righteousness” and “impartial care” that “benefits all the world.” Starting from “impartial care,” Mozi advocates “condemning aggression,” “condemning music,” “moderation in use,” and “moderation in burial.”Starting from “respecting righteousness,” Mozi “identifies with the superior” and “identifies with the worthy / upward.” He holds that the “righteousness” that “benefit all the world” should be established through a centralized authoritarian state led by a virtuous monarch and by unifying society’s moral standards, which should be managed by the worthy with competence and moral merit. The Mohism bodies of doctrine were thus established with “benefiting heaven above, benefiting ghosts in the middle, and benefiting people in the bottom” as its “three criteria of moral judgement,” and “respecting righteousness” and “impartial care” that “benefits all the world” as its tenets. These thoughts still have vital implications for today’s political civilization construction.