 An interesting consequence of the Mohists’ account of knowledge as grounded in know-how, or practical ability, is that they do not treat justification as a component that must be added to a state corresponding to belief in order to produce knowledge. (Reasons (gù 故) have a role in the later Mohist theory of dialectics or argumentation, but not in the canons on knowledge.) The text recognizes a contrast between knowing and “taking to be so” (A24, B10), an attitude corresponding to belief, but this attitude is not treated as a constituent of knowledge, to which something must be added to yield knowledge. Instead, perceptual knowledge and discursive knowledge seem to lie primarily in the ability to recognize and respond to things appropriately, mainly by naming and sorting them correctly. Probably no role is assigned to justification because the Mohist conception of knowledge is just a type of reliable capacity. The role of justification in the account of knowledge as justified true belief is mainly to exclude accidentally true beliefs, such as lucky guesses, from counting as knowledge. The Mohists handle this point by taking only correct naming and sorting that issues from a reliable skill or ability to be knowledge. A reliability component is obvious in the case of the discursive knowledge characterized in Canon A6, which is a comprehensive, systematic ability to sort things into kinds. But reliability may also be part of the Mohist conception of perceptual knowledge, a prerequisite for which is the reliable ability to recognize and name things correctly. The Mohists’ account of knowledge converges in places with themes in contemporary virtue epistemology, in particular with a position that we might call “ability reliabilism.” The relationship between the Mohist view of mind and knowledge and contemporary epistemology is an area that deserves further research. 