  A third challenge is that inclusive care cannot be “used,” referring most likely to implementing it as a policy people can follow. (Generating benefits when put into use as a social policy is the third of the three models the Mohists propose to evaluate statements or teachings.) The Mohists present a pair of hypothetical scenarios intended to show that people committed to caring for their own and their family’s welfare would prefer inclusive care as a policy to be followed by those around them, since we would all prefer to live under the rule of or entrust the care of our family to someone who practices it. That is, acting from an existing motive that nearly all people share—protecting one’s own and one’s family’s welfare—people select inclusive care as a dao to be followed by those around them, and therefore it indeed “can be used.” The Mohists criticize opponents who raise this objection for a practical contradiction: In their statements, they reject inclusive care, but in practice, they would select it as a social dao, just as the people in the hypothetical scenarios do. Interestingly, this criticism works only because the writers assume that the issue at hand is the choice of a dao (way), a universal, social system of norms of conduct. They seem to assume that all of our choices and actions issue from such norms. Thus they hold that in preferring inclusive care in others, we commit ourselves to it as a code to be observed by all, including ourselves. To them, the stance of a rational egoist who prefers that everyone else, but not he, practice the dao is incoherent.