《墨子‧非攻》三篇的論證方式不盡相同，和「兼愛」思想亦有密切關係，在論證過程中也往往透露作者所處的時空背景。本文首先循著《莊子‧天下》：「墨子汎愛兼利而非鬭」的線索，針對〈非攻〉、〈兼愛〉論證的補充與修訂，探討各篇的衍變脈絡。其次考察各篇的隱涵時地特徵，進而扣合戰國墨者活動的相關記錄，以衡定各篇的撰著時代與地區。藉由追蹤「論證補訂」和「時地線索」的方法，鉤勒出〈非攻〉三篇與〈兼愛上、下〉的思想系譜。由此可見戰國墨學的傳播與衍流。

The methods of argumentation employed in the three chapters of “Condemning Offensive Warfare” (Feigong 非攻) in the Mozi were not completely the same but they were all closely related to the concept of “universal love” (jian’ai 兼愛). These methods often revealed the authors’ temporal and spatial backgrounds in the process of argumentation. The article first follows the clue revealed in the “Under Heaven” (Tianxia 天下) chapter of the Zhuangzi, which states: “Mozi loves extensively, benefits universally, and opposes combat,” and explores the connections between, and supplements and revisions to, the chapters “Condemning Offensive Warfare” and “Universal Love” in the Mozi. Second, it examines the characteristics of time and place hidden in each chapter and further combines them with relevant records of the Mohists’ activities in the Warring States period so as to determine the times when and the regions where each chapter was written. Through the method of tracing the “supplements and revisions to arguments” and the “clues regarding time and place,” it extracts the intellectual genealogy of the three chapters of “Condemning Offensive Warfare” as well as the two parts of “Universal Love.” In this way, it demonstrates the spread and development of Mohism during the Warring States period.