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Holding such a view is one of the reasons why Mozi is committed to a rejection of the philosophical position that the happenings in the course of reality’s process are predestined or fated ( ming ). Mozi’s arguments on this subject are gathered in the “Against Fate” chapters (35-37) of his text. A principal argument used by Mozi against the position that reality is fated is a pragmatic one. He holds that accepting such a position would mean that one’s status, health, wealth, success, and longevity are already determined and not consequences of one’s effort or choices in life. Taking this view would lead to disaster (). In fact, Mozi says the concept of fate should be regarded as a creation of evil kings and peasant farmers. His point is that some kings used this philosophical idea as a means to justify their positions of power and wealth, while the peasants used it to explain why their reduced situation in life was not a result of living wrongly, or failing to better themselves; that is, it was fated that they be poor. This explains in part why Mozi considered the ontological concept of ming (fate) to be one a philosopher must reject.