  Their basic model of reasoning can be thought of as comprising three parts. (1) One or more fa (standards, models, or examples) are cited by which to distinguish “this” from “not” or to guide the use of some term, such as ren (benevolent) or yi (morally righteous). (2) Then it is indicated how some object, event, or practice does or does not “conform” to or “coincide” with the fa. (3) Accordingly, the thing in question is distinguished as “this” or “not,” as benevolent and righteous or unbenevolent and unrighteous. So what we think of as the major premise in a syllogistic piece of reasoning, the Mohists probably see as citing a fa. What we call a minor premise, they see as a claim that something “conforms” to the fa. What we think of as drawing a conclusion, they see as distinguishing whether or not something is the same kind of thing as the fa. Later Mohist texts make it clear that this reasoning process is regarded as a form of analogical inference or projection, which they call “extending kinds” (tui lei) — that is, “extending” our judgment of what counts as “of the same kind” to include new cases. In practice, “extending kinds” amounts to taking the judgment that things are “of a kind” (lei) in one or more respects as a basis for treating them as “of a kind” in another.