 Further complicating the situation is the necessity to distinguish jian ai as a prescription for the attitude to take toward others and a prescription for conduct toward them. To have equal care as an attitude does not entail acting toward others in the same way. Indeed, the limited nature of the mental and physical resources available to the individual agent seems to necessitate some degree of inequality of action toward others. This may be at least partly why the jian ai chapters are relatively modest in their prescriptions for how individuals are to benefit others, even though there is some expansion of requirement in the later chapters. In fact even the latter prescriptions do not seem incompatible with what might be prescribed in the way of conduct by Confucian care with distinctions: refraining from harming others, engaging in relationships of mutual aid, and contributing to the support of those least able to care for themselves and who lack families able to protect them. Thus the Mohists may eventually have come to the view that a division of moral labor is suitable for most people. Most can satisfy the duties of righteousness (yi) through refraining from harming others, devoting more of their resources to benefiting those in traditional relationships with them such as family, engaging in mutual aid in somewhat larger groups such as the village, being prepared to contribute along with others to the support and protection of the most needy, and being loyal to those charged with seeing to the benefit of much larger groups. This picture fits with Mozi’s express concern (in chapter 8 on honoring the worthy) that social conflict comes from each person having and acting on their own conception of what is right. To avoid conflict a strict nested hierarchy of authority must be instituted: the Son of Heaven rules over the entire country with the help of ministers, and the country is divided into states, which are further divided into fiefdoms, and so on. Each social unit has its superior whose word on what is right is final to subordinates (though one may remonstrate with a superior if one believes them wrong), and each unit must report to the superior of the next larger unit containing it. The Son of Heaven is accountable to Heaven, Tian, a more clearly and consistently anthropomorphized deity than the Confucian Tian, and whose will is that people benefit and not harm one another.