Against Fatalism
{"WorkMasterId":6869,"WpPageId":285756,"ParentWpPageId":193893,"Slug":"against-fatalism","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/against-fatalism/","RelativeUrl":"theos/humanities/philosophy/philosophers/mozi-mo-di/against-fatalism/","HasFullText":true,"RawHtmlLength":76246,"CleanHtmlLength":18905,"Kicker":"Philosophy Work","Title":"Against Fatalism","Deck":"The chapter group rejects fatalism because it undermines effort, responsibility, administration, and moral reform.","BackLink":{"Text":"Back to Mozi (Mo Di)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/"},"AuthorCard":{"Label":"Author","Title":"Mozi (Mo Di)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/mozi-mo-di-01-chinese-characters.png","ImageAlt":"Mozi in seal and regular script","FilterTerra":"China (East Asia)","ClickText":"Mozi (Mo Di)","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/mozi-mo-di/","Copies":["470 BCE – 391 BCE","State of Lu or State of Song, Warring States China","Warring States philosopher of Mohism, jian ai, impartial care, anti-aggression, meritocracy, frugality, Heaven, ghosts, standards, logic, optics, and siege defense."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:2","Title":"Iron Age","DateText":"1200 BCE – 501 BCE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-the-iron-age/"},{"Label":"Composition","Title":"400 BCE","Url":"","DateText":""}],"DateNote":"Displayed as 400 BCE as an approximate Warring States proxy for the received Mozi and Mohist chapter traditions, not a secure autograph composition year.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:10"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:41"},{"Label":"Modern Country","Key":"Country:CHN:10"}],"OriginalTitle":"非命","Language":"Classical Chinese","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:metaphysics"},{"Label":"Secondary Discipline","Key":"Discipline:ethics"}],"Tradition":"Mohism, Warring States ethics, political philosophy, impartial care, anti-aggression, meritocratic order, practical benefit, Heaven, ghosts, Mohist logic, standards, optics, and siege defense","FullText":{"Title":"Full Text","Copy":"Full text from Chinese Text Project: Against Fatalism .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["The chapter group rejects fatalism because it undermines effort, responsibility, administration, and moral reform."],"Classification":{"AlternateTitles":"Fei ming","KeyConcepts":"Against Fatalism; 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the page must state that the received text is layered Mohist school transmission and has no verified full-text section here."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eChinese Text Project\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eAgainst Fatalism\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eSectionText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://ctext.org/mozi/fei-ming-shang\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The chapter group rejects fatalism because it undermines effort, responsibility, administration, and moral reform."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Fei ming"},{"Label":"Key Concepts","Value":"Against Fatalism; Mozi; Mo Di; Mohism; jian ai; impartial care; universal love; li; benefit; yi; righteousness; anti-aggression; meritocracy; frugality; anti-fatalism; Heaven; ghosts; fa; standards; Mohist Canons; siege defense; Warring States"},{"Label":"Methodology","Value":"Argument by practical benefit, moral-political criticism, appeal to standards, historical exempla, dialogical refutation, analogical reasoning, administrative prescription, and technical Mohist analysis."},{"Label":"Structure","Value":"Registered Mozi/Mohist transmitted work or chapter group; the page summarizes title, date proxy, language, tradition, disciplines, received status, and source evidence without importing full text."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Develops Mohist arguments about impartial care, public benefit, rejection of aggression, meritocratic administration, economy of use, ritual criticism, Heaven and ghosts, non-fatalism, standards of names and evidence, and practical defense."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Zhou political order, classical moral vocabulary, Confucian ritual debate, Warring States warfare, craft and artisan expertise, sage-king traditions, and practical administration."},{"Label":"Influence On","Value":"Later Mohists, early Chinese logic, Warring States disputation, Xunzi, Han Feizi, debates over utilitarian or consequentialist ethics, Chinese philosophy of language, and histories of optics and defensive engineering."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Part of the received Mozi corpus or a major Mohist chapter group used to reconstruct the only major organized rival to early Confucianism in the Warring States period.","Used in debates about impartiality, consequentialism, pacifism and defensive war, meritocracy, public reason, standards of evidence, language, technology, optics, and non-Confucian Chinese ethics."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a direct Mozi/Mohist work or named chapter group; the page must state that the received text is layered Mohist school transmission and has no verified full-text section here."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://ctext.org/mozi/fei-ming-shang\"\u003eChinese Text Project: Against Fatalism\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003ch3\u003e非命上\u003c/h3\u003e\r\n\u003cp\u003e子墨子言曰：「古者王公大人，為政國家者，皆欲國家之富，人民之眾，刑政之治。然而不得富而得貧，不得眾而得寡，不得治而得亂，則是本失其所欲，得其所惡，是故何也？」子墨子言曰：「執有命者以集於民閒者眾。執有命者之言曰：『命富則富，命貧則貧；命眾則眾，命寡則寡；命治則治，命亂則亂；命壽則壽，命夭則夭；命雖強勁，何益哉？』以上說王公大人，下以駔百姓之從事，故執有命者不仁。故當執有命者之言，不可不明辨。」\u003c/p\u003e\r\n\u003cp\u003e然則明辨此之說將柰何哉？子墨子言曰：「必立儀，言而毋儀，譬猶運鈞之上而立朝夕者也，是非利害之辨，不可得而明知也。故言必有三表。」何謂三表？子墨子言曰：「有本之者，有原之者，有用之者。於何本之？上本之於古者聖王之事。於何原之？下原察百姓耳目之實。於何用之？廢以為刑政，觀其中國家百姓人民之利。此所謂言有三表也。\u003c/p\u003e\r\n\u003cp\u003e然而今天下之士君子，或以命為有。蓋嘗尚觀於聖王之事，古者桀之所亂，湯受而治之；紂之所亂，武王受而治之。此世未易民未渝，在於桀紂，則天下亂；在於湯武，則天下治，豈可謂有命哉！\u003c/p\u003e\r\n\u003cp\u003e然而今天下之士君子，或以命為有。蓋嘗尚觀於先王之書，先王之書，所出國家，布施百姓，憲也。先王之憲，亦嘗有曰『福不可請，而禍不可諱，敬無益，暴無傷』者乎？所以聽獄制罪者，刑也。先王之刑亦嘗有曰『福不可請，禍不可諱，敬無益，暴無傷』者乎？所以整設師旅，進退師徒者，誓也。先王之誓亦嘗有曰：『福不可請，禍不可諱，敬無益，暴無傷』者乎？」是故子墨子言曰：「吾當未鹽數，天下之良書不可盡計數，大方論數，而五者是也。今雖毋求執有命者之言，不必得，不亦可錯乎？今用執有命者之言，是覆天下之義，覆天下之義者，是立命者也，百姓之誶也。說百姓之誶者，是滅天下之人也」。然則所為欲義在上者，何也？曰：「義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。」何以知之？子墨子曰：「古者湯封於亳，絕長繼短，方地百里，與其百姓兼相愛，交相利，移則分。率其百姓，以上尊天事鬼，是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。昔者文王封於岐周，「絕長繼短，方地百里，與其百姓兼相愛、交相利，則，是以近者安其政，遠者歸其德。聞文王者，皆起而趨之。罷不肖股肱不利者，處而願之曰：『柰何乎使文王之地及我，吾則吾利，豈不亦猶文王之民也哉。』是以天鬼富之，諸侯與之，百姓親之，賢士歸之，未歿其世，而王天下，政諸侯。鄉者言曰：義人在上，天下必治，上帝山川鬼神，必有幹主，萬民被其大利。吾用此知之。\u003c/p\u003e\r\n\u003cp\u003e是故古之聖王發憲出令，設以為賞罰以勸賢，是以入則孝慈於親戚，出則弟長於鄉里，坐處有度，出入有節，男女有辨。是故使治官府，則不盜竊，守城則不崩叛，君有難則死，出亡則送。此上之所賞，而百姓之所譽也。執有命者之言曰：『上之所賞，命固且賞，非賢故賞也。上之所罰，命固且罰，不暴故罰也。』是故入則不慈孝於親戚，出則不弟長於鄉里，坐處不度，出入無節，男女無辨。是故治官府則盜竊，守城則崩叛，君有難則不死，出亡則不送。此上之所罰，百姓之所非毀也。執有命者言曰：『上之所罰，命固且罰，不暴故罰也。上之所賞，命固且賞，非賢故賞也。』以此為君則不義，為臣則不忠，為父則不慈，為子則不孝，為兄則不良，為弟則不弟，而強執此者，此特凶言之所自生，而暴人之道昔。\u003c/p\u003e\r\n\u003cp\u003e然則何以知命之為暴人之道？昔上世之窮民，貪於飲食，惰於從事，是以衣之財不足，而飢寒凍餒之憂至，不知曰『我罷不肖，從事不疾』，必曰『我命固且貧』。昔上世暴王不忍其耳目之淫，心涂之辟，不順其親戚，遂以亡失國家，傾覆社稷，不知曰『我罷不肖，為政不善』，必曰『吾命固失之。』於仲虺之告曰：『我聞于夏人，矯天命布命于下，帝伐之惡，龔喪厥師。』此言湯之所以非桀之執有命也。於太誓曰：『紂夷處，不用事上帝鬼神，禍厥先神禔不祀，乃曰吾民有命，無廖排漏，天亦縱棄之而弗葆。』此言武王所以非紂執有命也。今用執有命者之言，則上不聽治，下不從事。上不聽治，則刑政亂；下不從事，則財用不足，上無以供粢盛酒醴，祭祀上帝鬼神，降綏天下賢可之士，外無以應待諸侯之賓客，內無以食飢衣寒，將養老弱。故命上不利於天，中不利於鬼，下不利於人，而強執此者，此特凶言之所自生，而暴人之道也。」\u003c/p\u003e\r\n\u003cp\u003e是故子墨子言曰：「今天下之士君子，忠實欲天下之富而惡其貧，欲天下之治而惡其亂，執有命者之言，不可不非，此天下之大害也。」\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}