 For instance, a consequence of the Mohists’ doctrine of universal love is that “loving people” (ai ren) requires loving all people without exception, a criterion that is quantificationally different from that of “riding horses” (cheng ma), which requires only that a person ride at least one horse (Xiao Qu [NO17]). These expressions are similar grammatically, but the Mohists analyzed their quantificational content differently, something not given merely in the analysis of perception. So the Mohists’ research program was one of coordinating similarities and differences given in perception with divisions determined in the analyses of the semantics of terms. The result is the determination of criteria that fix the relations between objects and their chosen models (cf. A97). To be sure, questions abound in attempting to suitably refine these criteria to apply them consistently (the perceptual content of the world may be infinitely complex), but this is precisely what gave the Mohists’ philosophical research program its impetus. (For a fascinating essay on issues arising out of attempts at modeling in modern nomenclature Mohist conceptions of reasoning about yi, see Liu, Seligman, and van Benthem 2011.) For the Mohists, such practical concerns with the relations between names and objects superseded investigations into logical form.