非命(中)

Master Mozi said: In all speech and discourse, in all matters of learning and the Way, one must first establish standards of rightness. To speak without standards is like setting up a gnomon on a round potter's wheel -- even the most skilled craftsman cannot determine anything correctly from it. Yet today the truth and falsehood of the world cannot yet be discerned. Therefore we must ensure that speech has the Three Standards. What are the Three Standards? There is the basis, the source of evidence, and the practical application. For the basis: examine the will of Heaven and the spirits, and the deeds of the sage-kings. For the source of evidence: verify against the books of the former kings. For the practical application: promulgate it as punishments and governance. These are the Three Standards of argument.

Today some gentlemen in the world hold that fate exists or does not exist. The way I determine whether fate exists or not is through the evidence of the common people's eyes and ears. If something has been heard and seen, we call it existent; if no one has heard or seen it, we call it nonexistent. Why not examine the experience of the common people? From ancient times to today, since the birth of the human race, has anyone ever seen the thing called 'fate' or heard its voice? Indeed, no one ever has. If one says the common people are foolish and their sensory experience is insufficient as a basis for judgment, then why not examine the transmitted sayings and current talk of the feudal lords? From ancient times to today, since the birth of the human race, has anyone ever heard the voice of fate or seen its form? Indeed, no one ever has.

Why not examine the deeds of the sage-kings? The ancient sage-kings promoted filial sons and encouraged them to serve their parents, honored the worthy and good and encouraged them to do good, promulgated statutes and issued decrees to instruct and teach, and made rewards and punishments clear to encourage and deter. If this is done, then the disorderly can be brought to order and the endangered can be brought to safety. If one thinks otherwise, consider: what Jie had thrown into chaos, Tang brought to order; what Zhou had thrown into chaos, King Wu brought to order. The age did not change and the people did not alter -- the ruler changed his governance and the people changed their ways. Under Tang and Wu there was order; under Jie and Zhou there was chaos. Safety and danger, order and chaos, lie in the ruler's governance. How can one say there is fate? Those who say fate exists are simply wrong.

Now the fatalists say: 'We did not invent this in later generations; since the three ancient dynasties, such words have been transmitted.' To this I reply: Do the fatalists not recall the sages and good men of the three dynasties? Or only the tyrants and the unworthy? How do I know? The eminent gentlemen and outstanding officials of old, who were careful in speech and wise in conduct, who above could admonish their lords and below could instruct their people -- they earned the rewards of their lords above and the praise of the people below. Their reputation has not faded; it has been transmitted down to the present. The whole world says it was their effort, and none can say 'I see fate in this.'

But the tyrannical kings of the three dynasties, who did not restrain the indulgences of their eyes and ears, who were not careful about the perversity of their hearts, who outside drove chariots hunting and shooting, who inside sank into wine and music, who disregarded the governance of their states and people, who committed useless extravagances and oppressed the people until those below no longer loved those above -- when their states became desolate ruins and they themselves fell under punishment, they would not say 'I was incapable and governed badly,' but always said 'My fate has decreed my ruin.'

The destitute of the three dynasties were the same: unable to serve their kin well at home or their lords well abroad, hating frugality and loving ease, greedy for food and lazy in work, until their provisions were insufficient and they faced the worry of hunger and cold, they would never say 'I am incapable and was not diligent' but always said 'My fate has decreed my poverty.' The deceitful people of the three dynasties also did this, elaborately dressing up fatalism to teach the foolish and simple-minded masses.

For a long time the sage-kings were troubled by this, so they wrote it on bamboo and silk and carved it on metal and stone. In the book of the former kings, 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 hated this, and so they lost their armies.' This describes how King Jie of Xia held to fatalism, and how Tang and Zhonghui together condemned it.

The 'Great Declaration' says: 'Zhou dwells at ease and refuses to serve the Lord on High, abandons his ancestral spirits and does not sacrifice, saying: "My people have their fates." He does not attend to his duties. Would Heaven not also abandon and cast him off without protection?' This describes how Zhou held to fatalism, and how King Wu condemned it with the 'Great Declaration.'

In the records of the three dynasties it is also found: 'Do not exalt the idea that Heaven has decreed fate.' The three dynasties also spoke of the nonexistence of fate. In the Duke of Shao's 'Charge,' it says: 'Attend to governance! There is no Mandate of Heaven! Let us two not invent false doctrines -- what we obtain does not descend from Heaven of itself.' In the Odes and Documents of Shang and Xia it is said: 'Fate is what tyrannical kings invented.'

Today the gentlemen of the world who wish to distinguish right from wrong and the reasons for benefit and harm must vigorously condemn the fatalists. The doctrine of fate is the world's greatest harm, and therefore Master Mozi condemns it.