Chapter 4: From Receiving the Mandate to Establishing the Mandate: The Awakening of a Sense of Mission

Section 1: The Narrative of "Receiving the Mandate" (受命) in the Yin-Zhou Transition

In the documents of the Yin-Zhou transition, the most frequent usage of "celestial mandate" (天命, tian ming) is in the context of "receiving the mandate" (受命, shou ming)—a person or lineage accepted Heaven's command and became the ruler of the world.

In the Book of Documents, "The Great Proclamation" (大诰, Da Gao), the Duke of Zhou states:

"Heaven's blessings were on King Wen, and raised up our small state of Zhou."(《尚书·大诰》)(天休于宁王，兴我小邦周。 Tian xiu yu Ning Wang, xing wo xiao bang Zhou.)

Heaven's blessings were on the peaceful King Wen, and raised up our small state of Zhou.

The Book of Songs, "Hymns of Zhou," states:

"King Wen is on high; his glory shines in Heaven. Though Zhou is an old state, its mandate is new."(《诗经·大雅·文王》)(文王在上，於昭于天。周虽旧邦，其命维新。 Wen Wang zai shang, yu zhao yu Tian. Zhou sui jiu bang, qi ming wei xin.)

King Wen is on high; his glory shines in Heaven. Though Zhou is an old state, its mandate is new.

"Its mandate is new" (其命维新, qi ming wei xin)—this character "new" (新, xin) is another key to understanding the pre-Qin conception of celestial mandate. The mandate is not old, rigid, and unchanging, but "new"—constantly renewing. The reason Heaven's mandate is not constant is precisely because it constantly seeks a foothold in new people and new virtues.

However, "receiving the mandate" is still a passive structure. Heaven commands, and humans receive. Humans can cooperate with Heaven's mandate through virtue, but Heaven's mandate's initiative still rests with Heaven. The true revolutionary breakthrough occurred the moment "receiving the mandate" became "establishing the mandate."

Section 2: From "Receiving the Mandate" to "Establishing the Mandate": A Leap in Subjectivity

As mentioned earlier, Mencius proposed the concept of "establishing the mandate" (立命, li ming):

"To be unwavering regardless of whether one dies young or lives long, and to cultivate oneself to await it—this is the way to establish one's fate."(《孟子·尽心上》)(殀寿不贰，修身以俟之，所以立命也。 Yao shou bu er, xiu shen yi si zhi, suo yi li ming ye.)

From "receiving the mandate" to "establishing the mandate," not only one word changes, but the entire position of subjectivity shifts.

In the context of "receiving the mandate," the subject is Heaven, and humans are the object: Heaven mandated Zhou (Heaven commanded Zhou to rule the world). In the context of "establishing the mandate," the subject is humans, and fate is the object: I establish my fate (I establish my own fate).

In the context of "receiving the mandate," what humans must do is "match Heaven" (配天, pei tian)—make one's virtue worthy of Heaven's choice. In the context of "establishing the mandate," what humans must do is "exhaust oneself" (尽己, jin ji)—exhaust one's mind and nature, and establish one's life direction.

This is a huge leap. "Ming" is no longer something given by Heaven, but a life attitude established by oneself. You cannot choose when you were born, what circumstances you encounter, or how long you will live, but you can choose how to face all of this—and this "how to face it" is your "ming."

Why does Mencius say "unwavering regardless of young death or long life" (殀寿不贰, yao shou bu er)$39 Whether one lives a short life or a long life, it does not waver—"bu er" (不贰, unwavering)—consistently cultivating oneself and waiting. This is not passively waiting for fate's judgment, but consistently doing what one ought to do under any circumstances. You cannot control the length of life, but you can determine the quality of life.

Section 3: Xunzi's "Control Heaven's Mandate and Use It": A Soaring Declaration

If Mencius's "establishing fate" is an internal, moral autonomy, then Xunzi's "controlling Heaven's mandate" is an outward, practical autonomy.

In the Xunzi, "Lun Tian" (On Heaven), Xunzi issued the most powerful declaration in the history of pre-Qin thought:

"To look up to Heaven and admire it, who compares to cultivating and controlling it! To follow Heaven and praise it, who compares to controlling Heaven's mandate and using it! To wait for the opportune time, who compares to responding to the opportune time and employing it! To rely on things and multiply them, who compares to exercising ability and transforming them! To think of things and let them be, who compares to regulating things and not losing them! To desire to know why things arise, who compares to mastering the methods by which things are accomplished!"(《荀子·天论》)(大天而思之，孰与物畜而制之！从天而颂之，孰与制天命而用之！望时而待之，孰与应时而使之！因物而多之，孰与骋能而化之！思物而物之，孰与理物而勿失之也！愿于物之所以生，孰与有物之所以成！ Da tian er si zhi, shu yu wu xu er zhi zhi! Cong tian er song zhi, shu yu zhi tian ming er yong zhi! Wang shi er dai zhi, shu yu ying shi er shi zhi! Yin wu er duo zhi, shu yu cheng neng er hua zhi! Si wu er wu zhi, shu yu li wu er wu shi zhi ye! Yuan yu wu zhi suo yi sheng, shu yu you wu zhi suo yi cheng!)

The force of this parallel structure is overwhelming. Xunzi poses six rhetorical questions in succession:

Looking up to Heaven and admiring it, is it as good as cultivating and controlling things!
Following Heaven and praising it, is it as good as controlling Heaven's mandate and using it!
Waiting for the opportune time, is it as good as responding to the opportune time and employing it!
Relying on things and multiplying them, is it as good as exercising ability and transforming them!
Thinking of things and letting them be, is it as good as regulating things and not losing them!
Desiring to know why things arise, is it as good as mastering the methods by which things are accomplished!

"Control Heaven's mandate and use it" (制天命而用之, zhi tian ming er yong zhi)—these five characters are the most thorough negation of fatalism. Fate is not something to be obeyed, but something to be "controlled" (制, zhi) and "used" (用, yong). Xunzi displays here a proactive, vigorous, and enterprising life attitude.

Xunzi further argues:

"Heaven's workings are regular; they do not exist for Yao, nor do they perish for Jie. Responding to them with order leads to good fortune; responding to them with chaos leads to disaster."(《荀子·天论》)(天行有常，不为尧存，不为桀亡。应之以治则吉，应之以乱则凶。 Tian xing you chang, bu wei Yao cun, bu wei Jie wang. Ying zhi yi zhi ze ji, ying zhi yi luan ze xiong.)

Heaven's workings are regular; they do not exist for Yao, nor do they perish for Jie. Responding to them with order leads to good fortune; responding to them with chaos leads to disaster.

Note the character "ying" (应, respond). Heaven has its regular Way, and humans have their methods of response. Good fortune and disaster are not determined by Heaven but by the human method of "responding." The same workings of Heaven lead to good fortune when responded to by those who order, and disaster when responded to by those who create chaos—the decision-making power lies with humans, not Heaven.

Xunzi also said:

"Therefore, one who understands the distinction between Heaven and humanity can be called a supreme person."(《荀子·天论》)(故明于天人之分，则可谓至人矣。 Gu ming yu tian ren zhi fen, ze ke yi wei zhi ren yi.)

Understanding the distinction between Heaven and humanity—what belongs to Heaven's affairs and what belongs to human affairs—allows one to be called a supreme person. Heaven has its functions (regulating the seasons, nurturing all things), and humans have their functions (governing society, cultivating oneself). Humans should not usurp Heaven's domain, but neither should they push their responsibilities onto Heaven.

This idea of "distinction between Heaven and humanity" is precisely the most powerful critique of fatalism. The essence of fatalism is shifting human responsibility to Heaven—"I failed, it's because my fate is bad," "I fell into depravity, it's destined by Heaven." Xunzi said: No, Heaven has its affairs, and you have yours. Do not blame Heaven for your good or bad fortune; reflect upon yourself.

Section 4: Mozi's "Non-Fate" (非命): A Radical Anti-Fatalism

When discussing the pre-Qin conception of "ming," the voice of Mozi cannot be overlooked. Mozi specifically wrote three chapters titled "Non-Fate" (非命, Fei Ming), directly and fiercely criticizing "fate determination."

The Mozi, "Fei Ming Shang," states:

"Those who hold to the doctrine of fate say: 'If fate dictates wealth, then you are wealthy; if fate dictates poverty, then you are poor; if fate dictates abundance, then you are abundant; if fate dictates scarcity, then you are scarce; if fate dictates order, then it is ordered; if fate dictates chaos, then it is chaotic; if fate dictates longevity, then you live long; if fate dictates early death, then you die early.' They continue: 'What is the use of strength even if it is formidable$40'" This is how they persuade kings and high officials, and how they mislead the common people engaged in their work."(《墨子·非命上》)(执有命者之言曰：“命富则富，命贫则贫，命众则众，命寡则寡，命治则治，命乱则乱，命寿则寿，命夭则夭。命，虽强劲何益哉？”以上说王公大人，下以驵百姓之从事。 Zhi you ming zhe zhi yan yue: "Ming fu ze fu, ming pin ze pin, ming zhong ze zhong, ming gua ze gua, ming zhi ze zhi, ming luan ze luan, ming shou ze shou, ming yao ze yao. Ming, sui qiang jin he yi zai$41" Yi shang shuo wang gong da ren, xia yi zang bai xing zhi cong shi.)

Those who hold to the doctrine of fate say: "If fate dictates wealth, then you are wealthy; if fate dictates poverty, then you are poor..." They continue: "What is the use of strength even if it is formidable$42" This is how they persuade kings and high officials, and how they mislead the common people engaged in their work.

Mozi sharply pointed out the social harm of fatalism: it makes rulers negligent (it's destined anyway) and common people discouraged (effort is useless anyway). Fatalism is not only a wrong cognition but also harmful rhetoric.

Mozi then refutes fatalism with historical facts:

"In the past, the chaos created by Jie was rectified by Tang; the chaos created by Zhou was rectified by King Wu. The world did not change, the people did not transform. Under Jie and Zhou, the world was chaotic; under Tang and Wu, the world was ordered. How can this be said to be fate$43"(《墨子·非命上》)(昔者桀之所乱，汤治之；纣之所乱，武王治之。此世未易，民未渝，在于桀纣则天下乱，在于汤武则天下治。岂可谓有命哉？ Xi zhe Jie zhi suo luan, Tang zhi zhi; Zhou zhi suo luan, Wu Wang zhi zhi. Ci shi wei yi, min wei yu, zai yu Jie Zhou ze tian xia luan, zai yu Tang Wu ze tian xia zhi. Qi ke yi wei you ming zai$44)

In the past, the chaos created by Jie was rectified by Tang; the chaos created by Zhou was rectified by King Wu. The world did not change, the people did not transform. Under Jie and Zhou, the world was chaotic; under Tang and Wu, the world was ordered. How can this be said to be fate$45

This argument is concise and powerful: If everything is fated, then why is the same world and the same people completely different under a different ruler$46 It is evident that the power of order and chaos lies with humans, not with fate.

Mozi's "non-fate" thought differs from that of Confucius, Mencius, and Xunzi—he directly denied the legitimacy of "fate determination," rather than retaining the framework of "celestial mandate" while giving it new meaning, as the Confucians did. However, the conclusion they all pointed to is consistent: Fatalism is wrong, and humans bear irremovable responsibility for their circumstances.