The Essential Mòzǐ by Mòzǐ & Chris Fraser

Author:Mòzǐ & Chris Fraser [Mòzǐ & Fraser, Chris]
Language: eng
Format: epub
ISBN: 9780192587350
Publisher: Oxford University Press
Published: 2020-04-02T00:00:00+00:00

Book 37

condemning fatalism (iii)

37.1 Our master Mòzǐ stated, ‘In all presenting of statements and discussion, one cannot fail to establish standards before making statements. If one doesn’t establish standards before making statements, it is analogous to establishing sunrise and sunset on a potter’s wheel. I take it that, although there is the distinction between sunrise and sunset, surely in the end they can never be determined. Thus statements have three models.’

What are called the ‘three models’?

[He] said, ‘There is its confirmation; there is its source; there is its use. How do we confirm it? Confirm it against the deeds of the former sages and great kings. How do we source it? Examine the facts the masses’ ears hear and eyes see.* How do we use it? Issue it as government policy in the state, examine the myriad people and observe it.* These are called the “three models”.’* (37/1–4)

37.2a So, in the past, the sage-kings of the three dynasties, Yǔ, Tāng, Wén, and Wǔ, when they first began to govern the world, said, ‘We must diligently elevate filially devoted sons and encourage them to serve their parents; we must honour worthy and excellent people and instruct them to do good.’ Thus they issued government policies and spread instructions, rewarded good and punished viciousness. Moreover, they took it that in this way the disorder in the world would become something that could be put in order and dangers to the altars of soil and grain would become something that could be settled.

If anyone takes this to not be so, in the past, what Jié disordered, Tāng put in order; what Zhòu disordered, King Wǔ put in order. At that time, the era didn’t alter and the people didn’t change; the superior switched government policies and the people reformed their customs. Living under Jié and Zhòu, the world was in disorder; living under Tāng and Wǔ the world was in order. The world’s being in order was due to Tāng’s and Wǔ’s effort; the world’s being in disorder was due to Jié’s and Zhòu’s crimes. If we look at things this way, security and danger, order and disorder lie in how superiors administer government; then how can one assert there is fate?!*

So, in the past, Yǔ, Tāng, Wén, and Wǔ, when they first began to govern the world, said, ‘We must make the hungry get food, the cold get clothing, the weary get rest, and the disordered be put in order.’ Consequently, they gained an honourable reputation and good name throughout the world. How can we take this to be due to their fate?! Certainly we take it to be due to their effort. Now worthy and excellent people honour the worthy and are accomplished in methods of the way, so, above, they get the rewards of their kings, dukes, and great men, while below, they get the praise of their myriad people, and consequently they gain an honourable reputation and good name throughout the world. In this case, too, how can we take this to be due to their fate?! Again, we take it to be due to effort.

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