非命(上)

Master Mozi said: In ancient times, the kings, dukes, and great men who governed states all desired their states to be wealthy, their populations to be numerous, and their punishments and governance to be well-ordered. Yet instead of wealth they got poverty, instead of a large population they got a sparse one, instead of good order they got chaos. They fundamentally lost what they desired and gained what they hated. Why was this?

Master Mozi said: Those who hold that fate exists are numerous among the common people. The fatalists say: 'If fate decrees wealth, there will be wealth; if it decrees poverty, there will be poverty. If fate decrees a large population, there will be many; if it decrees few, there will be few. If fate decrees order, there will be order; if chaos, chaos. If fate decrees long life, there will be longevity; if early death, early death. Even if one strives vigorously, what good is it?' Above, this doctrine pleases kings and great men; below, it hinders the common people from their work. Therefore the fatalists are not benevolent. We must clearly examine the words of those who assert fate.

Then how shall we clearly examine this doctrine? Master Mozi said: We must establish standards. To speak without standards is like placing a gnomon on a spinning potter's wheel to determine morning and evening -- one cannot clearly know the distinction between right and wrong, benefit and harm. Therefore all claims must have the Three Standards. What are the Three Standards? Master Mozi said: There is the basis, the source of evidence, and the practical application. Where is the basis? Above, base it on the deeds of the ancient sage-kings. Where is the source of evidence? Below, examine the evidence of the common people's eyes and ears. Where is the practical application? Apply it to governance and punishments, and observe whether it benefits the state and the people. This is what is meant by the Three Standards of argument.

Yet today some gentlemen in the world assert that fate exists. Have they ever looked up to examine the deeds of the sage-kings? In ancient times, what Jie had thrown into chaos, Tang received and brought to order; what Zhou had thrown into chaos, King Wu received and brought to order. The age had not changed, the people had not altered, yet under Jie and Zhou the world was in chaos, while under Tang and Wu the world was well-ordered. How can one say there is fate?

Yet today some gentlemen assert that fate exists. Have they ever examined the books of the former kings? The books of the former kings that were issued to govern the state and provide for the people are the statutes. Did the statutes of the former kings ever say: 'Blessings cannot be sought, calamities cannot be avoided, reverence is useless, and cruelty does no harm'? The means by which trials were heard and punishments determined were the penal codes. Did the penal codes of the former kings ever say such things? The means by which armies were organized and troops advanced and withdrawn were the military oaths. Did the military oaths of the former kings ever say such things?

Therefore Master Mozi said: I have not been able to count them all exhaustively, for the good books in the world are beyond complete enumeration, but broadly speaking there are five categories of such texts. Even without specifically seeking the words of the fatalists, if they cannot be found in any of them, can we not set the doctrine aside? To adopt the fatalists' words is to overthrow righteousness in the world. Those who overthrow the world's righteousness are the proponents of fate, the curse of the common people. Those who advocate cursing the people are destroying the people of the world.

Then why do we want righteous men in positions of authority? The answer is: when righteous men are in authority, the world is necessarily well-ordered; the Lord on High, the mountains and rivers, and the ghosts and spirits all have proper lords, and the myriad people receive great benefit. How do we know this? Master Mozi said: In ancient times, Tang was enfeoffed at Bo with a territory of only a hundred li square, yet he practiced universal love with his people, sharing benefits mutually and distributing when they moved. He led his people to honor Heaven above and serve the spirits, and thus Heaven and the spirits enriched him, the feudal lords allied with him, the common people were devoted to him, and worthy men came to him. Before his generation had passed, he was king of all under Heaven and governed the feudal lords.

In former times, King Wen was enfeoffed at Qi-Zhou with a territory of only a hundred li square. He practiced universal love with his people, sharing benefits mutually. Thus those nearby were content with his governance, and those far away were drawn to his virtue. All who heard of King Wen arose and hastened to him. Even the weary and incapable, those with weakened limbs, stayed in their places and wished, saying: 'If only King Wen's territory extended to us, would we not also benefit as King Wen's people do!' Thus Heaven and the spirits enriched him, the feudal lords allied with him, the common people were devoted to him, and worthy men came to him. Before his generation had passed, he was king of all under Heaven and governed the feudal lords. As I said before: when righteous men are in authority, the world is necessarily well-ordered. This is how I know it.

Therefore the ancient sage-kings promulgated statutes and issued decrees, establishing rewards and punishments to encourage the worthy. Thus at home people practiced filial devotion and kindness toward their kin; abroad they showed deference to their elders in the community. They conducted themselves with propriety, maintained discipline in their comings and goings, and observed the distinctions between men and women. When placed in charge of government offices, they did not steal; when defending cities, they did not desert or rebel; when their lord faced danger, they died for him; when he went into exile, they escorted him. These were the ones whom the authorities rewarded and the people praised.

The fatalists say: 'Those the authorities reward, fate had already decreed they would be rewarded -- it is not because they were worthy. Those the authorities punish, fate had already decreed they would be punished -- it is not because they were cruel.' Therefore at home they are not devoted to their kin; abroad they show no deference to their elders. They have no propriety in conduct, no discipline, no distinction between men and women. In office they steal; defending cities, they desert and rebel; when their lord faces danger, they will not die for him; when he goes into exile, they will not escort him. These are the ones whom the authorities punish and the people condemn.

If one holds to this, as a ruler one will be unrighteous, as a minister disloyal, as a father unkind, as a son unfilial, as an elder brother unfriendly, as a younger brother disrespectful. Those who stubbornly hold to this: this is the very source from which evil words arise, the way of cruel men.

How then do we know that fatalism is the way of cruel men? In ancient times, the destitute people who were greedy for food and drink and lazy in their work, so that their provisions were insufficient and the worries of hunger, cold, and starvation arrived -- they never admitted 'I am incapable and was not diligent in my work,' but always said 'My fate has decreed that I be poor.' In ancient times, the tyrannical kings who could not restrain the indulgences of their eyes and ears and the perversity of their hearts, who turned against their own kin and thereby lost their states and overturned their altars of soil and grain -- they never admitted 'I was incapable and governed badly,' but always said 'My fate has always decreed this loss.'

In the 'Announcement of Zhonghui' it says: 'I have heard that the men of Xia falsified the Mandate of Heaven and spread their doctrine of fate below. The Lord on High attacked them for their wickedness, and they humbly lost their armies.' This records how Tang condemned Jie's belief in fate. In the 'Great Declaration' it says: 'Zhou dwells at ease, refusing to serve the Lord on High and the ghosts and spirits, bringing calamity upon his ancestral spirits and refusing to sacrifice, saying: "My people have their fates." He did not repair the leaks, and Heaven also abandoned and cast him off without protection.' This records how King Wu condemned Zhou's belief in fate.

If one adopts the words of the fatalists, then those above will not attend to governance and those below will not attend to their work. If those above do not govern, then punishments and administration fall into disorder; if those below do not work, then goods and resources are insufficient. Above, there will be nothing to provide the grain offerings, wine, and sweet spirits for sacrificing to the Lord on High and the ghosts and spirits. Below, there will be nothing to attract and comfort the worthy men of the world. Abroad, there will be nothing to receive the guests of the feudal lords. At home, there will be nothing to feed the hungry, clothe the cold, and nourish the old and weak.

Therefore fatalism does not benefit Heaven above, does not benefit the spirits in the middle, and does not benefit humans below. Those who stubbornly hold to this: this is the very source from which evil words arise, the way of cruel men!

Therefore Master Mozi said: 'Today the gentlemen of the world, if they truly desire the world's wealth and hate its poverty, desire its order and hate its chaos, must condemn the words of the fatalists. This is the great harm of the world.'