Against Fatalism II

Mozi said: Whenever one puts forth a doctrine or follows scholarly principles as a method, one cannot but first establish standards. If doctrines have no standards, it is like placing a sundial on a rotating potter’s wheel. Even with the most skillful artisan, one could never obtain the correct orientation. But now the truth and falsehood of the world are not yet understood, so doctrines must have three criteria. What are these three criteria? They are tracing the origin, examining the cause, and testing practical application. Tracing the origin means examining the will of Heaven and the spirits and the deeds of the sage kings. Examining the cause means verifying them against the writings of the former kings. How is practical application tested? It means implementing them in punishments and governmental measures. These are the three criteria for doctrines.

Now the gentlemen and scholars of the world, some believe that fate exists, and some believe that fate does not exist. How I know whether fate exists or not is based on what the ears and eyes of the multitude actually hear and see. If some have heard it and some have seen it, then it is said to exist. If no one has heard it and no one has seen it, then it is said not to exist. So why not try to examine the actual experiences of the common people? From ancient times to the present, since the emergence of humanity, has anyone ever seen the substance of fate or heard the sound of fate? Never. If one considers the common people ignorant and foolish, and their ears and eyes not worthy of reliance, then why not try to examine the sayings spread among the feudal lords? From ancient times to the present, since the emergence of humanity, has anyone ever heard the sound of fate or seen the form of fate? Never. Then why not try to examine the deeds of the sage kings? The ancient sage kings promoted filial sons to encourage people to serve their parents, honored the worthy to encourage people to do good, issued constitutional laws and governmental ordinances to instruct the people, and clarified rewards and punishments to encourage good deeds and stop evil deeds. In this way, what was chaotic could be ordered, and what was dangerous could be made stable. If one thinks this is not so, consider that in the past, the chaos caused by Jie of Xia was ordered by Tang of Shang, and the chaos caused by Zhou of Shang was ordered by King Wu of Zhou. The world did not change, and the people did not change; it was simply that the ruler changed his ordinances, and the people became easy to teach. Under Tang and King Wu, order prevailed; under Jie and Zhou, chaos prevailed. Whether a state is stable or chaotic lies in the ordinances issued by the ruler—how can it be said that fate exists? Those who advocate fate are also wrong.

Now those who advocate fate say: “I did not fabricate this in later times; such doctrines have been handed down from the ancient three dynasties. Why does the Master now oppose them?” The reply is: Do those who advocate fate not know the sage and good people of the ancient three dynasties? Or do they not know the violent and unworthy people of the ancient three dynasties? How is this known? The ancient scholars and outstanding grandees were cautious in speech and wise in action. Above, they could remonstrate and admonish their rulers and superiors; below, they could instruct and guide their people. Therefore, above, they received rewards from their rulers and superiors, and below, they gained praise from the people. The fame of these scholars and grandees has not vanished; it has been transmitted to the present day, and all under Heaven say this was due to their effort. Where was fate ever seen?

Therefore, the violent rulers of the ancient three dynasties did not restrain the indulgence of their ears and eyes, were not cautious about the depravity of their minds and intentions, galloped and hunted outside, and wallowed in wine and pleasure within, while neglecting the affairs of the state and the people. They engaged in many useless activities, treated the people cruelly, and caused inferiors not to be close to their superiors. Thus, the state became a ruin, and they themselves fell into punishment. They certainly would not say: “I am weak and unworthy; my governance is not good.” They would surely say: “My fate was originally destined to perish.” Even the impoverished people of the ancient three dynasties were like this for the same reason. Within, they could not properly serve their parents; without, they could not properly serve their rulers and superiors. They detested respect and frugality and preferred carelessness and indolence; they craved food and drink and were lazy in work. With insufficient clothing, food, and resources, they brought upon themselves the worries of hunger and cold. They certainly would not say: “I am weak and unworthy; I am not diligent in my work.” They would surely say: “My fate was originally destined to be poor.” Even the hypocritical people of the ancient three dynasties were like this. They grandly embellished the doctrine of fate to instruct the many ignorant and simple people. The sage kings were concerned about this, so they wrote it on bamboo and silk, engraved it on basins and bowls, and carved it on metal and stone. In the “Announcement of Zhong Hui” of the former kings, it is said: “I heard that the people of Xia falsely claimed the mandate of Heaven and issued orders below; God therefore detested them and destroyed their armies.” This means that King Jie of Xia insisted on the doctrine of fate, and Tang of Shang together with Zhong Hui opposed him. The “Great Oath” of the former kings also says: “King Zhou dwelled among the Yi people, unwilling to serve God, and abandoned his ancestral spirits without sacrificing. He said: ‘My people have a fate; do not interfere in their affairs.’ Heaven did not abandon or indulge them without protecting them.” This means that King Zhou insisted on the doctrine of fate, and King Wu of Shang opposed him with the “Great Oath.” In the writings “Three Dynasties” and “Bu Guo,” there is such a saying: “Do not exalt that Heaven has fate.” The “Fate Three” and “Bu Guo” also say that fate does not exist. In the “Zhi Ling” of the Duke of Shao, it is also said: “Be cautious! There is no mandate of Heaven; it is only the two of us. Do not create false rumors; it does not come down from Heaven, but is obtained by oneself.” In the poems and documents of Shang and Xia, it is said: “Fate is fabricated by violent rulers.” Now the gentlemen and scholars of the world, if they wish to discern the causes of right and wrong, benefit and harm, they cannot but firmly oppose those who advocate fate. Those who insist on fate are the great harm of the world, and therefore Mozi opposes them.