 The narrative history of Classical thought found near the end of the Zhuangzi (Ibid., HY 90/33/1) takes off from this dispute between Confucians and Mohists. It welcomes Mozi’s implicit search for neutrality, universality, and greater objectivity. However, the school viewed the familiar debate between a utilitarian and traditional morality as interminable because Mozi’s dàoguide, like Confucius’s, starts from different standards, different 成 chéngconstructed commitments to linguistic practices. Each relies on their past practice of judging how to use the key moral 名 míngnames. Confucians would reject Mozi’s standards because they led to what Confucians view as the wrong conclusions (e.g., implied Confucians should abandon 義 yì moral rituals such as burial). The Mohists reject burial rituals because they use 義 yì morality of the social mores reformed according to their standard of general utility.  The pivotal statement of Zhuangzi’s position is expressed as a riff on the relativity or dependence of 是非 shì-fēithis-not that judgments about language use on natural circumstances, naturally existing past practice, commitments and attitudinal gestalt shifts. 