現有文獻對墨子思想之研究，較少深入政法領域。若參照西方功利主義（Utilitarianism）尤其利益法學（Interessenjurisprudenz）兩種「世俗化政法哲學」，可做出嶄新的詮釋：首先，就「義」的價值根源而言，墨子對「義」、「利」關係的安排，除了「義利合一」外，更建立「天志」的終極價值，不致落入評價標準（「義」）與評價客體（「利」）混同的理論困境。其次，墨子所謂「義政」之內涵，有別於「等價計量」的「交換正義」（commutative justice）、「分配正義」（distributive justice），乃是扶危救弱的宗教情操。再者，墨子以「天志」為「法儀」，讓法律不僅是「必須」遵守的「規則」，更是「應當」遵守的「原則」。最後，本文由近代社會，從宗教倫理過渡至商業倫理的趨勢，稍闡明墨子政法思想的當代意義。

At present, the research on Mozi's thoughts in the existing literature has rarely penetrated into the field of politics and law. Assuming that the study refers to the two "secularized philosophies of politics and law " of the West, Utilitarianism and Interessenjurisprudenz, it can also makes a new interpretation and statement: At the very beginning, when it comes to the source of value of "Yi", Mozi, regarding the relationship between "Li" and "Yi", besides "the unity of "Yi" and "Li", he also created the highest value of "Tian Zhi". Such a judgment no longer enters into the theoretical dilemma where the evaluation criterion ("Yi") and the evaluation object ("Li") are confused. Secondly, the meaning of "Yi Cheng" by Mozi is different from "commutative justice" and "distributive justice" "calculated by price and quantity". The idea is to sustain and relieve weak religious sentiments. Furthermore, Mozi used "Tien Zhi" as "Fa Yi". This act makes the law not only a "rule" that "must" be followed, but also a "principle" that "should" be followed. Finally, this study begins with modern society, and then transitions from religious ethics to commercial ethics, which clarifies the contemporary significance of Mozi's Thoughts of Politics and Law.