  Oddly, then, the consequences and examples of inclusive care described elsewhere in the texts suggest that the practical requirements of the doctrine are not especially burdensome. Indeed, the specific examples given largely conform to what many citizens of contemporary Western liberal democracies would consider commonsense moral decency. The actual practice of inclusive care seems to demand no more than the absence of harm or hostility to others; virtuous performance of our social roles as ruler, subject, father, son, or brother, thus contributing to the welfare of our family and community; helping friends and neighbors in need; and assisting the elderly, solitary, and orphaned, who have no family to care for them. Since lacking a family is identified as the main reason people are likely to need assistance, we can infer that the Mohists take the family to be the primary institution for meeting people’s needs, and that in practice inclusive care normally involves caring chiefly for our own family. The only individuals expected to work equally on behalf of everyone are government leaders, who are responsible for benefiting all of their subjects. So we find a gap between the description of inclusive care as the attitude of caring equally for everyone and the practical examples in the texts. The latter suggest that inclusive care does not require extensive self-sacrifice or altruism, but is mainly a matter of looking after our family, neighbors, and community and not interfering with others as they attempt to do the same.