 According to the Mohists, the ends for which we act may be distinguished as shì (right) or fēi (wrong) in two ways, either “directly” or by “weighing” (EC8). In a particular instance, for example, we might directly judge that something we normally take to be fēi is indeed fēi, or we might weigh the features of the situation and conclude that in this special case something normally fēi is actually shì. Similarly, desires and aversions may form in two ways. We may desire or dislike something directly or after weighing the benefits and harms of the available alternatives (A84). An example of the latter sort of desire is a desire for the lesser of two harms, which one might form after “weighing benefit.” The Mohists consider the case of a traveler captured by robbers who force him to choose between sacrificing his finger, his arm, or his life (EC8). Clearly, the traveler will sacrifice his finger, not his arm or his life. In absolute terms, he is choosing something harmful. But as the Mohists see it, selecting the lesser among harms counts as selecting benefit, not harm. They point out that the agent’s choices are not fully within his control. Forced to choose among harms, he selects the least harmful option. When compelled to give up something we possess, we choose the least harmful alternative. When free to select something we do not yet possess, we choose the most beneficial alternative. Either way, we still count as selecting benefit, not harm (EC8). 