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.
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. 孫詒讓《墨子閒詁》2. 明 : Inserted. 孫詒讓《墨子閒詁》
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. 故上有以規諫其君長,下有以教順其百姓, : Deleted. 孫詒讓《墨子閒詁》2. ,必不能曰我見命焉 : Moved here from entry 4.
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,不繆其耳目之淫,不慎其心志之辟,外之敺騁田獵畢弋,內沈於酒樂, : Moved here from entry 4. 2. ,必不能曰我見命焉 : Moved to entry 3. 3. 是故昔者三代之暴王,不繆其耳目之淫,不慎其心志之辟,外之敺騁田獵畢弋,內沈於酒樂, : Moved to entry 4. 4. 不肯曰: : Inserted. 孫詒讓《墨子閒詁》5. 我 : Originally read: "而".