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 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.