 In several respects the attitude here expressed mirrors that of the Mencius: explicit discussion of “benefit” is rejected, though the indirect goal of benefitting the people is endorsed; argumentation—whether referring to litigation or logical disputation—is rejected; a simple life with “few desires” (cp. MC 7B:35) is favored. On at least the first two counts, Mohism seems the specific target (as it is in the Mencius as well).