| Chinese Text Project | |
| Simplified Chinese version |
《非命中 - Anti-Fatalism II》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 非命中: | 子墨子言曰：“凡出言谈，由文学之为道也，则不可而不先立义法。若言而无义，譬犹立朝夕于员钧之上也，则虽有巧工，必不能得正焉。然今天下之情伪，未可得而识也，故使言有三法。三法者何也？有本之者，有原之者，有用之者。于其本之也，考之天鬼之志，圣王之事；于其原之也，徵以先王之书；用之柰何，发而为刑。此言之三法也。 |
| Anti-Fatalism II: | Mozi said: To make any statement or to publish any doctrine, there must first be established some standard of judgment. To discuss without a standard is like determining the directions of sunrise and sunset on a revolving potter's wheel. Even skilful artisans could not get accurate results in that way. Now that the truth and error (of a doctrine) in the world is hard to tell, there must be three tests. What are the three tests? They are the test of its basis, the test of its verifiability, and the test of its applicability. To test the basis of a doctrine we shall examine the will of Heaven and spirits and the deeds of the sage-kings. To test its verifiability we shall go to the books of the early kings. As to its applicability it is to be tested by its use in the administration of justice and government. These then are the three tests of a doctrine. | |
| 2 | 非命中: |
今天下之士君子或以命为亡，我所以知命之有与亡者，以众人耳目之情，知有与亡。有闻之，有见之，谓之有；莫之闻，莫之见，谓之亡。然胡 不1尝考之百姓之情？自古以及今，生民以来者，亦尝见命之物，闻命之声者乎？则未尝有也。若以百姓为愚不肖，耳目之情不足因而为法，然则胡不尝考之诸侯之传言流语乎？自古以及今，生民以来者，亦尝有闻命之声，见命之体者乎？则未尝有也。然胡不尝考之圣王之事？古之圣王，举孝子而劝之事亲，尊贤良而劝之为善，发宪布令以教诲， 明2赏罚以劝沮。若此，则乱者可使治，而危者可使安矣。若以为不然，昔者，桀之所乱，汤治之；纣之所乱，武王治之。此世不渝而民不改，上变政而民易教，其在汤武则治，其在桀纣则乱，安危治乱，在上之发政也，则岂可谓有命哉！夫曰有命云者亦不然矣。 |
| Anti-Fatalism II: |
Among the gentlemen of to-day some think there is fate, some think there is no fate. That I am able to judge whether there is fate or not is by the sense testimony of the multitude. If some have heard it and some have seen it I shall say there is fate. If none has heard it, if none has seen it, I shall say there is no fate. Why not then let us inquire into the sense testimony of the people? From antiquity to the present, since the beginning of man, has any seen such a thing as fate, or has heard the sound of fate? Of course, there is none. If the common people are considered stupid and their senses of hearing and sight unreliable, then why not inquire into the recorded statements of the feudal lords? But from antiquity to the present, since the beginning of man, has any of them heard the sound of fate or seen such a thing as fate? Of course, none of them has. Again, why not let us inquire into the deeds of the sage-kings? The ancient kings promoted the filial sons and encouraged them to continue to serve their parents, and respected the virtuous and gentle and encouraged them to continue to do good. They published their orders to instruct (the people), and made reward and punishment fair to encourage (the good) and obstruct (the evil). In this way confusion could be reduced to order and danger could be converted to peace. If anyone doubts this, let us recall: In ancient times the confusion of Jie was reduced to order by Tang, and that of Zhou by King Wu. Now, the times did not change and the people did not alter. Yet when the superior changed a regime the subordinates modified their conduct. Under Tang and Wu it was orderly, but under Jie and Zhou it was disorderly. Hence peace and danger, order and disorder, all depend on the government of the superior. How can it be said everything is according to fate? So, assertions about there being fate are quite false. 1. 不 : Inserted. 孙诒让《墨子闲诂》 | |
| 3 | 非命中: |
今夫有命者言曰：‘我非作之后世也，自昔三代有若言以传流矣。今故先生对之？’曰：夫有命者，不志昔也三代之圣善人与？意亡昔三代之暴不肖人也？何以知之？初之列士桀大夫，慎言知行，此上有以规谏其君长，下有以教顺其百姓， 故上有以规谏其君长，下有以教顺其百姓，1故上得其君长之赏，下得其百姓之誉。列士桀大夫声闻不废，流传至今，而天下皆曰其力也 ，必不能曰我见命焉2。 |
| Anti-Fatalism II: |
The fatalists tell us: "This doctrine has not been invented by us in a late generation. Such a doctrine has appeared and been handed down since the Three Dynasties. Why do you, sir, now oppose it?" (In answer,) Mozi asked: Was it from the sages and good men of the Three Dynasties or from the wicked and the vicious of the Three Dynasties that the fatalistic doctrine came? How can we find this out? In the beginning secretaries and ministers were careful in speech and intelligent in conduct. They could persuade their ruler above and instruct the people below. Thus they obtained reward from their ruler and applause from the people. And the fame of those secretaries and ministers has come down to the present day. The whole world remarks: "This is the result of endeavour." And it will never say: "I see fate there." 1. 故上有以规谏其君长，下有以教顺其百姓， : Deleted. 孙诒让《墨子闲诂》 | |
| 4 | 非命中: |
是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐，1不顾其国家百姓之政。繁为无用，暴逆百姓，使下不亲其上，是故国为虚厉，身在刑僇之中 ，必不能曰我见命焉2。 是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐，3 不肯曰：4‘我5罢不肖，我为刑政不善’，必曰：‘我命故且亡。’虽昔也三代之穷民，亦由此也。内之不能善事其亲戚，外不能善事其君长，恶恭俭而好简易，贪饮食而惰从事，衣食之财不足，使身至有饥寒冻馁之忧，必不能曰：‘我罢不肖，我从事不疾’，必曰：‘我命固且穷。’虽昔也三代之伪民，亦犹此也。繁饰有命，以教众愚朴人久矣。圣王之患此也，故书之竹帛，琢之金石，于先王之书仲虺之告曰：‘我闻有夏，人矫天命，布命于下，帝式是恶，用阙师。’此语夏王桀之执有命也，汤与仲虺共非之。先王之书太誓之言然曰：‘纣夷之居，而不用事上帝，弃阙其先神而不祀也，曰：“我民有命，毋僇其务。”天不亦弃纵而不葆。’此言纣之执有命也，武王以太誓非也。有于三代不国有之曰：‘女毋崇天之有命也。’命三不国亦言命之无也。于召公之执令于然，且：“‘敬哉！无天命，惟予二人，而无造言，不自降天之哉得之。’在于商、夏之诗书曰：‘命者暴王作之。’且今天下之士君子，将欲辩是非利害之故，当天有命者，不可不疾非也。”执有命者，此天下之厚害也，是故子墨子非也。 |
| Anti-Fatalism II: |
On the other hand, the wicked kings of the Three Dynasties did not control the lust of their ears and eyes and did not restrain the passions of their heart. When they went out they indulged in racing, hunting, and trapping. When they stayed indoors they revelled in wine and music. They did not attend to the government of the country and of the people, but they did much that was of no use. They oppressed the people, causing the subordinates not to love their superior. Hence the country became empty and without any future, and they themselves were in punishment and disaster. But they would not confess and say: "I am stupid and insolent and poor in administering the government." But they would say: "It is but my fate to perish." Even the miserable people of the Three Dynasties were like this. Within they could not well serve their parents, without they could not well serve their ruler. They disliked politeness and frugality but liked licence and ease. They indulged in drinking and eating and were lazy. The means of food and clothing became insufficient and they placed themselves in danger of hunger and cold. They would not confess: "I am stupid and insolent and was not diligent at work." But they would say: "It is but my fate to be poor." Such, then, also were the miserable people of the Three Dynasties. Fatalism has been glossed over and taught the stupid people. This was of great concern to the sage-kings, and they put it down on the bamboos and silk and cut it in metals and stone. Among the books of the early kings, "The Announcement of Zhong Hui" says: "I have heard the man of Xia issue orders, pretending them to be fate of Heaven. God was displeased and destroyed his forces." This shows how King Jie of Xia believed in fate and how both Tang and Zhong Hui thought it to be wrong. Among the books of early kings "The Great Declaration" says: "Zhou became insolent and would not worship God, and pushed away the ancestors and spirits without offering them sacrifices. And he said: 'Fortune is with my people,' and neglected and betrayed his duty. Heaven thereupon deserted him and withdrew its protection." This shows how Zhou believed in fate, and how King Wu proclaimed it to be wrong with "The Great Declaration." Again, "The Three Dynasties and Hundred States " says: " Do not place too much faith in the fate in Heaven." So "The Three Dynasties and Hundred States" also says there is no fate. Also "Shao Gong" in the same way discredits the belief in fate. It says: "Assuredly there is no fate in Heaven. Let us two not teach false doctrines. (One's destiny) does not come from Heaven, but is shaped by one's self." And it is said in the odes and books of Shang and Xia: "Fate is born of the wicked kings." So, then, if the gentlemen of the world desire to distinguish right and wrong, benefit and harm, fate of Heaven must be strenuously discredited. To hold there is fate is the great disaster of the world. And therefore Mozi refuted it. 1. 是故昔者三代之暴王，不缪其耳目之淫，不慎其心志之辟，外之驱骋田猎毕弋，内沈于酒乐， : Moved here from entry 4. |
URN: ctp:mozi/anti-fatalism-ii