Book III.
10. Chap. I. Ou-hui [OMITTED].
Fate acts spontaneously. There are no other alien forces at
work besides fate. Nobody is able to do anything against it.
Human activity is of no consequence.
*11. Chap. II. Ku-hsiang [OMITTED] (On Anthroposcopy).
The heavenly fate becomes visible in the body, and can be
foreseen by anthroposcopy. The Classics contain examples. The
physiognomists draw their conclusions from the osseous structure
and from the lines of the skin. The character can also be seen
from the features.
*12. Chap. III. Ch`u-ping [OMITTED] (Heaven's Original Gift).
Destiny comes down upon man already in his embryonic state,
not later on during his life. It becomes mind internally and body
externally. This law governs all organisms. Heaven never invests
virtuous emperors, because it is pleased with them, for this would
be in opposition to its principle of spontaneity and inaction. Utterances
of the Classics that Heaven was pleased and looked round,
etc. are to be taken in a figurative sense. Heaven has no human
body and no human qualities. Lucky omens are not sent by Heaven,
but appear by chance.
*13. Chap. IV. Pén-hsing [OMITTED] (On Original Nature).
The different theories of Chinese moralists on human nature
are discussed. Shih Tse holds that human nature is partly good,
partly bad, Mencius that it is originally good, but can be corrupted,
Sun Tse that it is originally bad, Kao Tse that it is neither good
nor bad, and that it all depends on instruction and development,
Lu Chia that it is predisposed for virtue. Tung Chung Shu and
Liu Hsiang distinguish between natural disposition and natural feelings.
Wang Ch`ung holds that nature is sometimes good and sometimes
bad, but essentially alike, being the fluid of Heaven, and
adopts the Confucian distinction of average people, people above,
and people below the average. The latter alone can be changed
by habit.
*14. Chap. V. Wu-shih [OMITTED] (The Nature of Things).
Heaven and Earth do not create man and the other things
on earth intentionally. They all grow of themselves. Had Heaven
produced all creatures on purpose, it would have taught them
mutual love, whereas now one destroys the other. Some have explained
this struggle for existence by the hypothesis that all creatures
are filled with the fluid of the Five Elements, which fight together
and overcome one another. Wang Ch`ung controverts this view and
the symbolism connected therewith.
*15. Chap. VI. Chi-kuai [OMITTED] (Miracles).
Wang Ch`ung proves by analogies that the supernatural births
reported of several old legendary rulers, who are said to have been
procreated by dragons or a special fluid of Heaven, are impossible.
The Spirit of Heaven would not consort with a woman, for only
beings of the same species pair. Saints and Sages are born like
other people from their parents.
