Chapter 5: Daoist "Ming": Zhuangzi and Laozi's Distinct Responses

Section 1: Laozi: "Returning to Fate is Called Constant" (复命曰常) - Ming as a Return to the Natural State

When discussing pre-Qin "ming," the voice of Daoism is an indispensable supplement. Laozi's use of "ming" is not as frequent as that of the Confucians, but when he does use it, he gets straight to the point.

In Chapter 16 of the Tao Te Ching, it states:

"Attain the utmost emptiness, hold fast to profound stillness. Observe the return of all things as they arise together. All things flourish in myriad ways, each returning to its root. Returning to the root is called stillness. Stillness is called returning to fate (复命, fu ming). Returning to fate is called constant (常, chang). Knowing the constant is called enlightenment. Not knowing the constant, one acts recklessly and invites disaster."(《老子》第十六章)(致虚极，守静笃。万物并作，吾以观复。夫物芸芸，各复归其根。归根曰静，静曰复命。复命曰常，知常曰明。不知常，妄作凶。 Zhi xu ji, shou jing du. Wan wu bing zuo, wu yi guan fu. Fu wu yun yun, ge fu gui qi gen. Gui gen yue jing, jing yue fu ming. Fu ming yue chang, zhi chang yue ming. Bu zhi chang, wang zuo xiong.)

Attain the utmost emptiness, hold fast to profound stillness. Observe the return of all things as they arise together. All things flourish in myriad ways, each returning to its root. Returning to the root is called stillness. Stillness is called returning to fate (fu ming). Returning to fate is called constant (chang). Knowing the constant is called enlightenment. Not knowing the constant, one acts recklessly and invites disaster.

Laozi's "ming" is not a political celestial mandate (Heaven mandates someone to be king), nor is it entirely a moral innate nature and fate (Heaven bestows innate nature upon humans), but an ontological state of the natural condition. All things come from the Dao and ultimately return to the Dao—this entire process from departure to return is "ming." "Returning to fate" (复命, fu ming) means returning to the natural state, returning to the root.

In Laozi's view, "ming" is not an external command but an internal direction of belonging. Every existing being has a "root" to which it must return. Returning to this root is "returning to fate" (复命), which is "constant" (常, chang)—the unchanging principle.

Why is this not fatalism$47 Because the "ming" of fatalism is forced—you have no choice but to be this way. But Laozi's "returning to fate" is natural—all things naturally return to their root, just as water naturally flows downwards. This is not coercion by external forces but the natural unfolding of internal innate nature.

More importantly, Laozi emphasizes "knowing the constant is called enlightenment" (知常曰明, zhi chang yue ming)—you must know this constant to be enlightened. Not knowing the constant leads to reckless action. This implies that "returning to fate" does not happen automatically (at least not for humans) but requires cultivation through "attaining the utmost emptiness and holding fast to profound stillness." Humans can follow their innate nature to return to fate, or they can deviate due to reckless action—the choice lies with humans.

Section 2: Zhuangzi: "Knowing What Is Unavoidable and Being at Peace with It As If It Were Fate" (知其不可奈何而安之若命) - Is This Accepting Fate$48

Zhuangzi's view of "ming" is the most complex and easily misunderstood in pre-Qin thought. Many people cite Zhuangzi's words to prove that Daoism is fatalistic, but if one reads the original text carefully, one will find that the opposite is true.

In the Zhuangzi, "Ren Jian Shi," Zhuangzi uses Confucius's voice to say:

"To know what is unavoidable and be at peace with it as if it were fate—this is the utmost of virtue."(《庄子·人间世》)(知其不可奈何而安之若命，德之至也。 Zhi qi bu ke nai he er an zhi ruo ming, de zhi ye.)

To know what is unavoidable and be at peace with it as if it were fate—this is the utmost of virtue.

Note the character "ruo" (若, as if). "Be at peace with it as if it were fate" (安之若命, an zhi ruo ming)—as if accepting fate. This "ruo" indicates that Zhuangzi is not saying "you must accept fate," but is describing a state of mind: when facing unchangeable circumstances, your heart is as peaceful and serene as if you had accepted fate. This is not accepting fate, but a high degree of spiritual freedom.

Why emphasize "unavoidable" (不可奈何, bu ke nai he)$49 Because Zhuangzi is well aware: Not all things are unavoidable. Only when you have exhausted all efforts and confirmed that something is truly unchangeable, should you "be at peace with it as if it were fate." If things can still be changed, you should change them. "Being at peace with it as if it were fate" presupposes "knowing what is unavoidable" (知其不可奈何, zhi qi bu ke nai he)—first "know," then "be at peace." First recognize the boundaries, then settle your mind within those boundaries.

How similar this is to Confucius's "knowing Heaven's mandate"! Confucius knew that the practice and abandonment of the Way involved elements of fate, but he still tirelessly practiced the Way. Zhuangzi knew that some things are unavoidable, but he demanded that people maintain their virtue in the face of these unavoidable circumstances—"the utmost of virtue."

In the Zhuangzi, "Da Zong Shi," it further discusses the relationship between life and death and fate:

"Life and death are fate; they have the regularity of night and day, this is Heaven. There are things that humans cannot participate in or interfere with; these are the realities of things."(《庄子·大宗师》)(死生，命也，其有夜旦之常，天也。人之有所不得与，皆物之情也。 Si sheng, ming ye, qi you ye dan zhi chang, tian ye. Ren zhi you suo bu de yu, jie wu zhi qing ye.)

Life and death are fate; they have the regularity of night and day, this is Heaven. There are things that humans cannot participate in or interfere with; these are the realities of things.

Zhuangzi acknowledges the objectivity of "ming"—life and death are not controlled by humans, just as the alternation of day and night is not controlled by humans. However, this acknowledgment is a clear recognition, not a passive submission. Zhuangzi never said, "Because life and death are fated, you don't need to do anything." He said, "Because life and death are things you cannot control, you do not need to be anxious about them."

The difference between these two is enormous. Fatalism says "do nothing," while Zhuangzi says "do not need to be anxious about it." The former leads to paralysis, the latter to freedom. When you are no longer anxious about things beyond your control, you can devote all your energy to things you can do—in Zhuangzi's view, this is nurturing life, complete virtue, and free wandering.

Section 3: "Doing Good without Seeking Fame, Doing Evil without Approaching Punishment" (为善无近名，为恶无近刑) - Zhuangzi's "Following the Middle Way as a Constant" (缘督以为经)

The opening of the Zhuangzi, "Yang Sheng Zhu," states:

"My life is finite, but knowledge is infinite. To pursue the infinite with the finite is exhausting! If, after exhausting oneself, one still claims to be knowledgeable, it is merely exhausting oneself. Doing good without seeking fame, doing evil without approaching punishment, following the middle way as a constant—this can preserve the body, it can fulfill life, it can nourish kin, it can complete the years."(《庄子·养生主》)(吾生也有涯，而知也无涯。以有涯随无涯，殆已！已而为知者，殆而已矣。为善无近名，为恶无近刑，缘督以为经，可以保身，可以全生，可以养亲，可以尽年。 Wu sheng ye you ya, er zhi ye wu ya. Yi you ya sui wu ya, dai yi! Yi er wei zhi zhe, dai er yi yi. Wei shan wu jin ming, wei e wu jin xing, yuan du yi wei jing, ke yi bao shen, ke yi quan sheng, ke yi yang qin, ke yi jin nian.)

My life is finite, but knowledge is infinite. To pursue the infinite with the finite is exhausting! If, after exhausting oneself, one still claims to be knowledgeable, it is merely exhausting oneself. Doing good without seeking fame, doing evil without approaching punishment, following the middle way as a constant—this can preserve the body, it can fulfill life, it can nourish kin, it can complete the years.

This passage is often misinterpreted as a passive "wise self-preservation." But upon closer examination, Zhuangzi's core argument is: Life is finite—this is the boundary of "ming"; how to fulfill life and complete the years within finitude—this is the active response to fate.

"Following the middle way as a constant" (缘督以为经, yuan du yi wei jing)—acting along the middle path. This is not doing nothing, but choosing the most appropriate way to live this life after recognizing that life is finite. This deeply resonates with Confucius's "knowing Heaven's mandate": after recognizing the boundaries of existence, not giving up action, but choosing the action that is most in accordance with the Way.

Section 4: Deep Resonance Between Daoist and Confucian Views of "Ming"

On the surface, the Confucian and Daoist attitudes towards "ming" appear completely different: the Confucians actively undertake missions, while the Daoists transcend and accept fate. However, at a deep structural level, they have striking similarities:

First, both schools premise their views on "knowing." Confucius "knew Heaven's mandate" (知天命, zhi tian ming), and Zhuangzi "knew what was unavoidable" (知其不可奈何, zhi qi bu ke nai he). Neither is blind obedience; both are clear recognition with open eyes.

Second, both schools distinguish between what is controllable and what is uncontrollable. Mencius distinguished between "things sought within" and "things sought without," while Zhuangzi distinguished between "things humans cannot participate in" and things humans can do. Neither school accepts fate wholesale, but after distinguishing, they fully commit to the parts they can control.

Third, both schools respond to fate with an active attitude. The Confucian response is "establishing fate" (立命) and "controlling Heaven's mandate" (制天命). The Daoist response is "returning to fate" (复命) and "being at peace with it as if it were fate" (安之若命—note the character "ruo" (as if)—not truly accepting fate, but achieving a state of freedom like accepting fate). The common point between the two is: fate is not something to be passively endured, but something that requires a certain active response.