 The Mohists are pointing out here that the predicate “loves people” is satisfied only by those who happen to love all people, whereas the predicate “rides horses” is satisfied by anyone who happens to ride at least one horse. By the same token, the predicate “does not love people” is satisfied by anyone who fails to love at least one person, whereas the predicate “does not ride horses” requires that one ride no horses at all. To take another example, the Mohists observe that the name for “both” (ju) works differently in combination with different names; we say “They both fight” (ju dou), but not “They both are two” (ju er). Again, while the name fu means “husband” on its own, its combination with yong yields the sense “brave man” (yong fu) without any reference to a husband, indicating that complex meanings are not necessarily mere products of their constituent parts (B3). Revelations such as these prompted what is aptly characterized as a linguistic turn in Mohist philosophy, as the Mohists concentrated their attention on language itself and the implications its grammatical forms have on the analysis of meaning.