From Mandate of Heaven to Mission: Semantic Rupture and Subject Reconstruction in Pre-Qin Theories of "Ming"
This article deeply analyzes the semantic fission of the character "ming" (命) in pre-Qin thought, tracing its evolution from divine mandate and innate nature to an active mission, demonstrating that it was not passive fatalism but rather proactive assumption of responsibility beyond cognitive horizons. By re-examining core propositions like Confucius's "knowing the mandate of Heaven," the study reveals the dynamic relationship of Heaven-human interaction in pre-Qin philosophy, showcasing the robust subjectivity and sense of mission within traditional Chinese culture.
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.