  The basic structure of the Mohist ethical theory is simple yet profound. At its base stands the notion of impartial concern for the benefit of all, as epitomized by the point of view of Heaven, an ideally benevolent, impartial agent who cares equally about everyone’s welfare. From this foundation, the Mohists develop a consequentialist account of the benevolent (ren) and the righteous (yi) in terms of a set of goods that constitute benefit or welfare. Community practices are justified by their instrumental value in promoting the welfare of all. The theory recognizes that individuals exist within a web of social relations, which partly define their identities and duties, and that strong social relationships are a crucial part of human welfare. It assigns virtues a role in guiding action and in constituting good social relations. The theory is loosely formulated, inelegantly expressed, and supported by arguments that to modern readers may in places seem rudimentary or simplistic. Still, coming at the beginning of the philosophical discourse of ancient China, it represents a quantum leap in theory construction and argumentation in comparison to earlier Confucian discourse. Moreover, the general type of consequentialist approach it lays out remains a well-regarded option in ethical theory today.