 Honoring the relational virtues of family may be justified on the grounds that it is part of a social division of labor that most efficiently contributes to the benefit of all. It may also be, as Fraser (2016: 146) has suggested, that the Mohist conception of benefit (li) includes the realization of such virtues as goods in themselves. On either construal or both, since the possible justifications are not inconsistent with another, Mohists may not have advocated as demanding an ethic as may appear from the text’s statements of what jian ai is. Even if one interprets the attitudinal component as requiring equal or impartial care, the conduct component might consist of only a moderately demanding norms for benefiting others.