Dialectical Characteristic of Chinese Philosophy

“At fifteen, I had my mind bent on learning. At thirty,

I stood firm. At forty, I had no doubts. At fifty, I
knew the Tianming (天命). At sixty, my ear was an
obedient organ for the reception of truth. At seventy,
I could follow what my heart desired, without
transgressing what was right.” This is a self-reflection
of Confucius. The improvement throughout his life,
not only demonstrates the life of a man of virtue
(junzi君子), but also highlights the dialectical
characteristic of Chinese philosophy.
~from Course Description

1
The Concept of Tian (天) and Ming (命)
Question of
Question of Fairness
Fairness

• Why do bad things happen to

Against
Fatalism
good people?
Mohist argument

Xunzi’s argument

Daoist Concept
of Destiny

Zhuangzi’s
assertion

Liezi’s assertion

100 years x suffering vs. ∞ x happiness

3
 Et
Contemporary Doctrine
(Superstition?) of Destiny
Question of
Fairness
*
• One’s success depends on:
Against
Fatalism
1. Destiny -
2. Fortune *I
Mohist argument tha
3. Feng Shui (literally translates as
Xunzi’s argument “wind-water”)
4. Morality
Daoist Concept
of Destiny 5. Knowledge
(諺語：一命二運三風水，四積功德五讀書… )
Zhuangzi’s
assertion

Liezi’s assertion

4
Question of
Mohist Observation
Fairness

• “Those who believe in (destiny)# are

Against mixed in with the population in large
Fatalism numbers. And they say: ‘If (destiny)
- decrees wealth, then there is
Mohist argument
wealth…(destiny) is everywhere…”
Xunzi’s argument
(35.2)

#Invisible power believed to control future

Daoist Concept events.
of Destiny

Zhuangzi’s
assertion
• Fatalism:
– Events are fixed in advance so that
Liezi’s assertion human-beings are powerless to
change them.

5
 天下未變，⺠亦
* 未變，⽽桀、紂

Question of • Affirming the effort of men: 之世，天下無

序；唐、武之
Fairness
– “The world never changed and the 世，天下則⿑。
他們怎麼能說有
people never changed, but under Jie 命運呢？
Against and Zhou* the world was in disorder,
Fatalism
whereas under Tang and Wu* the world
Mohist argument
was well ordered. How can they say
there is (destiny)?” (35.4)
Xunzi’s argument
*Jie and Zhou are tyrants in ancient China while
Tang and Wu are sages. *. y
Daoist Concept
of Destiny • Recall the idea of “the will of
Zhuangzi’s
Heaven”: 天欲公義，惡
assertion – “Heaven desires righteousness and 不義……吾為
天之所欲，天
abhor unrighteousness…If I do what 亦為我之所欲
Liezi’s assertion
Heaven desires, Heaven will also do
what I desire.” (26.2)
6
 • Consequence of putting Fatalism
Question of
Fairness into practice: It
– “Formerly, the poor people of earlier
Against generations were covetous of drink and
-

Fatalism food and were indolent in the conduct

of their affairs so the Et material for
-

Mohist argument
clothing and food was insufficient and
the hardships of hunger and cold were
Xunzi’s argument
extreme. But they did not know
[enough] to say: ‘We are weak and
Daoist Concept unworthy and are not diligent in the
of Destiny
conduct of our affair’. Instead, they had
Zhuangzi’s
to say: ‘It is our (destiny) that has
assertion determined that we are poor.’” (35.9)
Liezi’s assertion 從前先世的窮⼈，貪吃酒食，懶惰做
事，衣食不⾜，飢寒交迫。 但他們不
知道 [⾜夠] 說：“我們軟弱無能，在
處理我們的事務時不勤奮”。 相反，
他們不得不說：‘是我們的命運決定了
7
我們貧窮
 • Consequence of putting Fatalism
Question of
Fairness into practice:
– “Now if the arguments of those who
Against
Fatalism hold that there is (destiny) are put
into practice, then those above will
Mohist argument
not attend to government and those
Xunzi’s argument below will not carry out their
business…it is of no benefit to the
Daoist Concept people below.” (35.11)
of Destiny

今若⾏有命者之說，則
Zhuangzi’s 上者不政，下者不
assertion 政……於下者無益。

Liezi’s assertion

8
 • Fatalism was an invention of the
Question of
Fairness tyrants:
– “For fatalism was an invention of the
Against wicked kings and the practice of
Fatalism
miserable men. It was not a doctrine
Mohist argument of the magnanimous. Therefore

I
those who practise magnanimity and
Xunzi’s argument
righteousness must examine it and
vigorously refute it.” (37.4)
Daoist Concept
of Destiny

Zhuangzi’s *Y
assertion

因為宿命論是邪惡的國王的發明和
Liezi’s assertion
悲慘的⼈的實踐。 這不是寬宏⼤量
的學說。 故⾏⼤義者，必檢之，⼒
駁之。

9
 Two Conceptions of Tian
Question of
Fairness

• Personal Tian （人格天）:

Against
- I
Fatalism
– Confucius, Mencius, Mohists
Mohist argument – Closely related to morality
Xunzi’s argument

Daoist Concept
*
• Impersonal Tian:
of Destiny

Zhuangzi’s
assertion - II -155
– Zhuangzi, Liezi, Xunzi
– Tian usually refers to the sky
Liezi’s assertion

10
Question of
Fairness
• Affirming the effort of men:
– “(The way of Tian is) constant. It
Against does not prevail because of a sage
Fatalism
like Yao; it does not cease to
Mohist argument
prevail because of a tyrant like Jie.
Xunzi’s argument Respond to it with good
government, and good fortune will
Daoist Concept result; respond to it with disorder,
of Destiny
and misfortune will result.”
Zhuangzi’s
assertion
天之道恒。 不因堯之聖⽽盛； 它不
會因為像傑這樣的暴君⽽停⽌盛
Liezi’s assertion ⾏。 以善政回應之，則吉祥如意；
以混亂的⽅式回應它，就會導致不
幸

Xunzi (313-238 B.C.) 11

Question of
• Tian (天) as nature:
Fairness
– “Are order and disorder due to (Tian)? I
reply, the sun and moon, the stars and
Against
Fatalism
constellations revolved in the same way in
the time of Yu as in the time of Jie. Yu
Mohist argument achieved order; Jie brought disorder.
Hence order and disorder are not due to
Xunzi’s argument
(Tian).”
– “(Tian) does not suspend the winter
Daoist Concept
of Destiny because men dislike cold; earth does not
F cease being wide because men dislike
-

Zhuangzi’s
assertion
great distances…”

Liezi’s assertion ——《治亂於天乎？ 我答曰，⽇⽉星宿，

禹之時與桀之時相同。 禹成就秩序； 傑帶
來了混亂。 故治亂不因⽥。”
——《天不因⼈惡寒⽽休冬； 地球不會因
為⼈們不喜歡遙遠的距離⽽停⽌寬闊……”
12
Question of
Fairness
• Explanation of offering sacrifices
and prayer:
Against
Fatalism – “You pray for rain and it rains. Why?
Mohist argument
For no particular reason, I say. It is
just as though you had not prayed for
Xunzi’s argument
rain and it rained anyway…it is not as
Daoist Concept
though you could hope to accomplish
of Destiny
anything by such ceremonies. They
Zhuangzi’s
assertion
are done merely for ornament.”
你祈求下雨，結果下雨了。 為什
Liezi’s assertion 麼？ 沒有特別的原因，我說。 就
好像你沒有祈雨，結果還是下了
雨……好像你不能指望通過這樣
的儀式來完成任何事情。 它們只
是為了裝飾⽽做的。” 13
Question of • Make use of the nature:
Fairness Est
– “Is it better to exalt (Tian) and think of
Against
-
it, or to nourish its creatures and
Fatalism
regulate them? Is it better to obey
Mohist argument (Tian) and sing hymns to it, or to grasp
the mandate of (Tian) and make use of
Xunzi’s argument
it?...” -
Daoist Concept
– “…man may form a triad with (the Tian
-

of Destiny
and earth)…(Tian) and earth too
Zhuangzi’s perform their functions and all things
assertion
serve (the sage)…That is what it means
Liezi’s assertion to truly understand (Tian).”
—“是崇尚天 思之好，還是養其⽣⽽治之好？ 是服從天⽽歌頌它，還是
掌握天的命令⽽加以利⽤？……”
—“...⼈可以與天地形成三位⼀體......天和地也各司其職，萬物為聖⼈服 14
務......這就是真正理解天的意思 。
Question of • Make use of the nature:
Fairness
– “When (the sage) turns his
Against
thoughts to (Tian), he seeks to
Fatalism
understand only those
Mohist argument phenomena which can be
regularly expected…The experts
Xunzi’s argument
may study (Tian); the ruler
himself should concentrate the
Way.”
Daoist Concept
of Destiny

Zhuangzi’s
assertion
當聖⼈將思想轉向天時，他
只尋求了解那些可以定期預
Liezi’s assertion 期的現象……專家可以研究
天； 統治者⾃⼰應該集中
道路。

15
Question of
Fairness
• Distinction between gentleman (君
子) and petty man (小人):
Against
Fatalism
– “Therefore the gentleman cherishes
what is within his power and does not
Mohist argument
long for what is within the power of
Xunzi’s argument
(Tian) alone…(thus) he goes forward
day by day…The same cause impels
Daoist Concept
the gentleman forward day by day,
of Destiny
and the petty man backward. What
Zhuangzi’s
separates the two originates in this
assertion
one point alone.”
Liezi’s assertion 故君⼦珍惜⼒所能及的事，
不求天⼀⼈之⼒的事……所
以⽇⽇前進……同樣的道
理，驅使君⼦⽇⽇前進，⼩
⼈⽇⽇前進。 落後。 兩者的 16
區別僅在於這⼀點
Question of
Fairness
• Distinction between
gentleman and petty man:
Against
Fatalism
– “The King of Chu has a
retinue of a thousand
Mohist argument
chariots, but not because“Man can conquer nature.”
Xunzi’s argument he is wise. The gentleman
must eat boiled greens
Daoist Concept
of Destiny and drink water, but not
Zhuangzi’s
because he is stupid.
assertion
These are accidents of
Liezi’s assertion circumstance.”
楚王⼿下有千乘之⾞，並不是因為他有智慧。 君⼦必食煮青菜飲⽔，不可因愚。
這些都是偶然的情況 17
Question of
Fairness • Natural law of the world:
– “Life and death are destiny…There
Against are some things which man can do
Fatalism
nothing about—all are a matter of
Mohist argument the nature of creatures.” (Chapter 6)
Xunzi’s argument ⽣死是宿命……有些事是⼈無能為⼒的，都是⼈之本性

Daoist Concept
of Destiny

Zhuangzi’s
assertion

Liezi’s assertion

18
 在易⼸箭⼿的靶⼦前游來游去，就正
好擋住了箭⽮的去路，不被射中，那
就是天命了。” （第 5 章）
• 被瞄準的⼈無法逃脫攻擊；
• 易不能擊中這個⼈，即使他以前從
Question of • Inevitability of destiny: 未打偏過他的⽬標。
Fairness
– “If you play around in front of Archer
Yi*’s target, you’re right in the way
Against of the arrows, and if you don’t get
Fatalism
hit, it’s a matter of destiny.”
Mohist argument
(Chapter 5)
• The man being aimed at cannot
Xunzi’s argument escape from the attack;
• Yi cannot hit the man even if he has
never missed his target before.
Daoist Concept
of Destiny
*Archer Yi is a mythological and skillful archer in ancient China
Zhuangzi’s
assertion

Liezi’s assertion

19
Question of
Fairness
• Story of Zisang in “The Great and
Venerable Teacher”:
Against
Fatalism
– Zisang is in an extremely poor
situation (hunger)
Mohist argument
– Not a result of laziness (i.e. at
Xunzi’s argument
the beginning of this story,
Daoist Concept
Zhuangzi wrote that “once it
of Destiny
rained incessantly for ten days”)
Zhuangzi’s
assertion

Liezi’s assertion

20
Question of
• Story of Zisang in “The Great
Fairness
and Venerable Teacher”:
Against
– “My father and mother surely
Fatalism wouldn’t wish this poverty on
Mohist argument
me. Tian covers all without
partiality; earth bears up all
Xunzi’s argument
without partiality— Tian and
earth surely wouldn’t single
Daoist Concept
of Destiny me out to make me poor. I try
to discover who is doing it, but
Zhuangzi’s
assertion I can’t get the answer. Still,
Liezi’s assertion
here I am—at the very
extreme. It must be destiny.”
“我的⽗⺟肯定不希望我這樣貧窮。 天不偏袒⼀切； 地不偏不倚，天地必不獨我
貧。 我試圖找出是誰在做這件事，但我找不到答案。 仍然，我在這裡——在非
21
常極端的地⽅。 這⼀定是命中註定。”
 Concept of Destiny in Zhuangzi
• Belief rather than investigation:
“As to what is beyond the Six Natural law
Realms, the sage admits its
existence but does not theorize.”
(六合之外，聖人存而不論)
- Chapter 2 Destiny

• Content with destiny, but not Unknowable Inevitable

understand destiny:
“Be content with this time and dwell
in this order and then neither sorrow
nor joy can touch you.”
(且夫得者時也，失者順也，安時而處順，
哀樂不能入也。)
- Chapter 6 22
 *
Question of
Fairness
• Dialogue between “Endeavour” (effort of
-

men) and “Destiny”:

Against
Fatalism
Endeavour: “Whether a man lives long
Mohist argument
or dies young, succeeds or fails…all this
is within the reach of my endeavour…”
Xunzi’s argument

Destiny: “…If all this is within the reach

Daoist Concept
of Destiny
of your endeavour, why did you give
long life to one and early death to the
Zhuangzi’s other, why did you permit the sage to
assertion
fail and villains to succeed…impoverish
Liezi’s assertion good men and enrich a bad one?”
(Recall: The question of fairness)

23
Question of
Endeavour: “…But is it you who directs that
Fairness things should be so?”

Against
Destiny: “When we say that a thing is
Fatalism destined, how can there be anyone who
directs it?...Long life and short, failure and
Mohist argument
success…come about of themselves. What
can I know about it?...”
Xunzi’s argument
In short, neither endeavour nor
“destiny” (determined by a supreme
Daoist Concept being), but destiny.
of Destiny

Zhuangzi’s
assertion • Recall the idea of Fatalism:
– Events are fixed (BY WHOM?) in advance so that
Liezi’s assertion human-beings are powerless to change them.

24
Question of • Distinction between worth and luck:
Fairness

Against
Beigongzi: “I belong to the same generation as
Fatalism you, but it is you whom others help to success; to
the same clan, but it is you whom they respect;
Mohist argument
we look the same, but it is you whom they love…”
Xunzi’s argument
Ximenzi: “…But whatever we undertake, you fail
and I succeed. Does this perhaps show that there
Daoist Concept
of Destiny is more in me than in you? Yet you have the face
to say that in every way you are the same as
Zhuangzi’s me.”
assertion

Liezi’s assertion Beigongzi could find no answer, and went home

lost in thought… 北公⼦：“我與你同輩，⼈家助你成功； 同族，卻敬重你； 我們
長得⼀樣，但他們愛的是你……”
⻄⾨⼦：“……但無論做什麼，你失敗我成功。 這是否表明我比你
更優秀？ 你還好意思說，你在哪⽅⾯都和我⼀樣。” 25
北公⼦找不到答案，陷入沉思中回家了……
 Master Dongguo: “When you
Question of
Fairness

(Ximenzi) say that one man has

Against
Fatalism more in him than another…you
Mohist argument
mean only that they are not
equally gifted…Beigongzi has more
Xunzi’s argument
worth than luck, you have more
Daoist Concept
luck than worth. Your success is
of Destiny
not due to wisdom, nor is his
Zhuangzi’s failure due to foolishness…Neither
assertion
of you perceives the principle that
Liezi’s assertion
things must be as they are.”

26
Question of
• Liezi’s reflection on destiny:
Fairness “For the man who trusts destiny, there is
no difference between long life and
Against
short; for one who trusts the principles
Fatalism by which things happen, nothing to
approve or reject…”
Mohist argument

Xunzi’s argument “Hence it is said: ‘Death and life depend

on destiny, riches and poverty depend on
the times.’…He who resents poverty and
Daoist Concept
of Destiny distress does not know the times. To
meet death unafraid, to live in distress
Zhuangzi’s without caring, is to know destiny and
assertion
accept what time brings.”
Liezi’s assertion

“相信命運的⼈，沒有長壽和短命的區別； 對於相信事情發⽣的原則- Chapter 6 of Liezi

的⼈來說，沒有什麼可以贊成或拒絕的……”
“所以說：‘⽣死在命，富貴在時。’……怨貧苦，不知時。” ⽣死不
27
懼，危難不在乎，就是知天命，認命。”
 Personal Tian

Mohism
(The will of heaven)

Effort of men Destiny

Zhuangzi & Liezi

Xunzi
(Men can make use of Tian)

Impersonal Tian

28