 On this interpretation, then, the later Mohist ethical theory is a plausible form of indirect consequentialism, though its formal structure is distinct from familiar forms of rule consequentialism in focusing on models and social practices rather than rules or principles. However, one of the  problems  with early Mohist ethics arises again in the later, more sophisticated theory. According to “relation ranking,” we are to do more to benefit those closest to us. But, consistent with earlier statements of the doctrine of inclusive care, the later Mohists also hold that we should care equally for all of humanity. Our treatment of others is to vary with their relation to us, but our degree of care for them is not. For example, though we are to devote more resources to ourselves than to distant strangers, there is to be no difference in the strength of our care (ai) for ourselves and for them (EC10). We are to be as concerned for others’ parents as for our own (EC12). Inclusive care is equal for all, and care about each person should be equal (EC13); the degree of “care about others” that we direct toward one individual is to be the same as that we direct toward any other (EC2). Indeed, were the whole world to be harmed by the death of one individual, we would expend vastly more effort looking after that person, but our degree of moral care would not increase  (EC4).[6]  On the other hand, concern for an individual cannot be abandoned, even if the world were to benefit (EC2). 