兼爱是墨家思想的核心，围绕兼爱，墨家提出以“十论”为主体的思想，并发展出独特的认识论体系。近年来随着出土文献的不断发现，其中有很多篇章或直接、或间接与《墨子》相关，目前尚缺乏对这些文献做以墨学为视角的综合整理与研究。结合郭店楚简《唐虞之道》《语丛四》、睡虎地秦简《为吏之道》、岳麓秦简《为吏治官及黔首》、清华简《治邦之道》《邦家之政》《虞夏殷周之治》《命训》、上博简《鬼神之明》等出土文献，我们可以进一步加深对墨学的理解。 平等与交互是兼爱思想的两大支柱，兼爱描绘了一种交互式的群体结构。郭店楚简《唐虞之道》论述了由“爱亲”推扩至“爱天下”的推扩之爱，借助《唐虞之道》，我们得以观察儒墨二家各自的特点。为保证兼爱的实施，墨家提出尚同思想，将睡虎地秦简《为吏之道》、岳麓秦简《为吏治官及黔首》与《墨子·尚同》篇进行比较，可以看出二者对墨家思想的继承与吸收。《墨子·非攻上》篇运用以“类”为基础的归谬推理进行论证，与郭店楚简《语丛四》等相关内容进行比较，可以发现二者在论述方式上十分一致，墨家的“类”逻辑对后世产生了颇为深远的影响。墨家尚贤思想提出不依血缘因素的平等尚贤，同时论述了建立在平等交利基础上的社会之分，清华简《治邦之道》与墨家尚贤等理论有诸多可比照之处。墨家反对“礼”，并提出节用、节葬、非乐等主张，《邦家之政》与《虞夏殷周之治》与墨家节用、节葬、非乐等观念较为相似，可见墨学在当时社会的流传。从论证方法的角度将上博简《鬼神之明》与《墨经》进行比较，可以发现二者在经验实证与归纳推理、反例与类推、归谬与悖论等方面具有强烈的趋同性。将《鬼神之明》与《墨子·公孟》篇中墨子的回应进行对比，可以看出墨家天鬼理论的真正内涵，在墨家思想中，天鬼只是作为道德领域的必然信仰而出现的。清华简《命训》篇提出了“大命有常，小命日成”，“司德司义”“赐之福”“降之祸”等观点，墨家非命思想与其多有相似。墨家非命思想揭示了道德与非命间的关系，是对清华简《命训》揭示的西周以来道德本位的天鬼命运理论体系的继承和发展。

Political thoughts are the core content of scholars' theories in the pre-Qin dynasty. In the early Warring States Period, a transformation period, Mozi developed his philosophy centering on universal love. With an idea of universal love, the Mohist proposed a political thinking around "Ten View Points" of Mohism, extended and completed his system, that is, the logic of Mohism.A recent unearthed literature can be provided great resources for studying thoughts history and pre-Qin history. As for Mohism, an abundant of chapters are relevant directly or indirectly to Mozi, while we are in the absence of comprehensive reviews and researches in the view of Mozi. “Tangyu Zhidao” “Yucong Part Four”from the Bamboo Slips from Chu Tomb which were unearthed in the Guodian Village, “The Way of Bing an Official”from Yunmeng banboo slips of Qin dynasty, Yuelu’s Bamboo Slip“The Way of Governing the Officials and the common people”,Tsinghua’s Bamboo Slip “Ming Xun”, “Zhibang Zhidao”, “Bangjia Zhizheng”, “Yuxiayinzhou Zhizhi”, and “Guishen Zhiming” from Chu Bamboo Books of the Warring States Period in Shanghai Museum were tied up with the thought of Mozi. Combined with the recent unearthed documents, we can further deepen the understanding of Mohist thought, and compare with Confucianism, and observe the respective characteristics of the two schools.Universal love is the foundation of Mohist political thought and the core of Mohism as a whole. Equality and interaction are the two pillars of a loved one. Mozi's emphasis on "Jiao"(interactive) makes Mohism no longer focus on individuals, but more on describing an interactive group structure. The Bamboo Slips from Chu Tomb which were unearthed in the Guodian Village titled “Tangyu Zhidao” illustrated that the Confucianists extended his philosophy from "loving relatives" to "loving the world" and "respecting the virtuous". Through the research of “Tangyu Zhidao”, we can grasp the features of Confucianism and Mohism.Compared“The Way of Bing an Official”from Yunmeng banboo slips of Qin dynasty, Yuelu’s Bamboo Slip“The Way of Governing the Officials and the Common People”with "Identification Upwards" of Mohism, We can find the inheritance between them. In the theory of “Denouncing Unjust Wars”, Mohists use "Analogy" to prove their conclusion. Compared with“Yucong Part Four”from the Bamboo Slips from Chu Tomb which were unearthed in the Guodian Village, we can find the similarities between them. In his theory of Exaltation of the Virtuous, the compatibility between talent, position and prudent judgment of virtues are particularly emphasized. Since the authority of social division and hierarchical power extract from equality love and mutual benefit, the social hierarchy is spontaneously formed by people's voluntary contributions. Therefore, the Mohist opposed to formalize the "li"(etiquette), and put forward the "Economy of Expenditures ", "Simplicity in Funerals" and "Condemnation of Music " and other claims.Tsinghua University Stores Bamboo Slips of the Warring States Period “Zhibang Zhidao” can be compared with Mohist doctrine in many respects. The two bamboo slips of Tsinghua's “Bangjia Zhizheng” and “Yuxiayinzhou Zhizhi” elaborated the concept of advocating thrift and giving up extravagance, and criticized the increasingly complicated system of ritual music, which is related to the views of the Mohism of "Economy of Expenditures ", "Simplicity in Funerals" and "Condemnation of Music ". The concepts are more similar. It can also be seen that Mohism was spread in society at that time.“Guishen Zhiming” from Chu Bamboo Books of the Warring States Period in Shanghai Museum is an important chapter in the unearthed literature that discusses the concept of ghosts and gods. From the point of view of the method of argumentation, comparing “Guishen Zhiming” with "Mo Jing", it can be found that the two have strong convergence in empirical evidence and inductive reasoning, counterexamples and analogies, blame and paradox. “Guishen Zhiming” reveals the dilemma of using rationality to argue the thesis of ghosts and gods, and thus compares the response of Mozi to this question in the article “Gong Meng” to explore the true connotation of the Mohist theory of ghosts. In the Mohist thought, the ghosts of the heavens appear only as an inevitable belief in the field of morality.Tsinghua’s Bamboo Slip “Ming Xun” puts forward the viewpoints of "great fate is unchangeable, knowing great life and paying attention to small fate, then the law will be maintained to achieve the right.", "judge and reward by the standard of virtue and righteousness, the "blessing of the blessing", the "causal of the disaster", and the thoughts of the Mohism narrated in “Tian Zhi”, “Ming Gui”, “Fei Ming” more similar. The unity of Mohist thought of “Tian Zhi”, “Ming Gui”, “Fei Ming” reveals the relationship between morality and Opposite to Determine by Fate, which is the inheritance and development of the theoretical system of the fate system of Heaven Ghost based on morality since the Western Zhou Dynasty.