DESTINY, FATE 37 



we have the general school of Confucius which upholds 

 its existence. Destiny again is differentiated into the 

 Constant, Consequent, and Adverse. Wang Ch'ung, however, 

 rejects this classification preferring the classification accord- 

 ing to nature rather than destiny, but he, too, admits the 

 prevalence of a contingent chance and incidental fate which 

 may or may not agree with the primary fate. The length 

 of human life is registered by the creative fluids of Heaven 

 and the Stars. The fate of the state is always stronger than 

 the personal and individual. 



Destiny and Fatalism. 



It is clearly indicated in the writing of many philoso- 

 phers that virtue and vice do not affect the condition of the 

 individual nor the rise and fall of states. Though it should 

 be mentioned that the Confucian classics strongly maintain a 

 contrary view to fatalism, maintaining that Heaven does watch 

 the way of kings, rewarding and punishing according to per- 

 sonal deeds. There are many instances in Chinese literature 

 similar in tenour to those found in the Hebrew scriptures, 

 "He did evil in the sight of the Lord" and so on. But 

 underlying and overshadowing these clear pronouncements 

 there is nevertheless the sense of an overshadowing sense of 

 Destiny which nullifies the effect of human actions and 

 modifies human effort. And probably certain symptoms of 

 impotence and inertia that have been noticeable in Chinese 

 political life to-day arise from the benumbing effect of this 

 view of life. The literati of China with their fine ideals 

 might have been supreme in the present crisis, but it must be 

 regretfully confessed that their influence has been markedly 

 wanting. Be still, they seem to say, Destiny will work out 

 itself all right. A friend said to* me recently, "When the 

 disease has come to a head, the boil will burst, and all will 

 come right in the end. 



So important is this doctrine, however, that it is well to 

 consider it a little further. Whilst the finer school of 

 Confucianist believe in destiny, yet it is without abrogation 

 of morality. Whilst some philosophers wholly deny the 

 value of morality in its effect on the rise and fall of nations, 

 they admit, however, that the weight of opinion is against 

 them. Most people hold the view, as they admit, that 

 when in ancient times the monarch was wise, truth and 

 virtue were practised, and that when they were practised 

 success was achieved and the government well ordered. 

 When the ruler of men was degenerate, truth and virtue 

 declined, and, in consequence of this decline, all success was 

 lost and government thrown into confusion. Most thinkers 



