先秦諸子的百家爭鳴，造就了墨家的「辯」與荀子的「正名」兩種邏輯體系。墨荀邏輯之同，是都以名、辭、說辯，即概念、判斷、推論為基本的思維形式，以同一律、矛盾律、排中律與充足理由律為基本的思維規律，並提倡全面性的思維方法。墨荀邏輯之異，是前者全面闡述概念、判、推理論，獨到創發援、推、止等推論方式；後者卻詳於概念論，而略於判斷、推理論。墨家邏輯的教訓，是其簡練《經》體不利於廣泛傳播；荀子邏輯的教訓，是片面強調邏輯服務政治與政治統帥邏輯，不利於邏輯的獨立發展。

The academic bloom in the Prechin period created two logic systems, Mo Zi’s “bian” (argument) and Xun Zi’s “zheng ming” (rectification of names). Mo Zi’s and Xun Zi’s doctrines have similar forms of thoughts – “ming” (conception), “ci” (judgment), and “bian” (reasoning)-and similar disciplines of thoughts-the principle of identity, the law of excluded middle and the principle of sufficient reason. Besides, they both advocate comprehensive thinking. As to their differences, Mo Zi shows well-rounded explications about conception, judgment and reasoning as well as creates methods of reasoning like “yuan”, “tui”, “zhi”, While Xun Zi circumstantiates conception rather than judgment or reasoning. What we learn from the doctrine of Mo Zi’s logic is that the style of “Jing” is too concise to be widely spread and from the doctrine of Xun Zi’s logic that the independent development of logic is crippled by its one-sided emphasis on the subjugation of logic to politic.