Confucius and Mencius' view of destiny can be further expounded. Confucius admitted that man's biological life was dominated by fate: Bo Niu was ill, but Zi asked him. Hold his hand and say, "If you die, you die. There are also people, but there are also diseases. " The Analects of Confucius is forever. The "fate" mentioned here is obviously the "fate" that dominates the meeting of individual biological lives. But Confucius seldom talked about this kind of "fate". What he cares about is the "fate" that gives him a sense of moral mission. He said, "I don't know my fate, and I don't think I am a gentleman." In the Analects of Confucius Yao Yue, the so-called "destiny" here refers to the moral mission, or "destiny". If you don't know your own destiny, you must consider the real interests and seek advantages and avoid disadvantages. How can you be a gentleman? On the other hand, those who know the destiny don't have to rush when they see the benefits, and don't have to avoid when they see the harm, but only follow the "righteousness". Confucius said that he "knew his destiny at fifty" and that "the Analects of Confucius was the government". From then on, he had a strong sense of moral mission and claimed to be Zhou Wenwang's moral successor. Confucius' remarks about supernatural forces such as ghosts and gods also clearly reflect his attitude of "separation of righteousness and life". Confucius believes in the existence of supernatural forces such as ghosts and gods, so he advocates sacrifice, and it must be carried out devoutly: if there is a sacrifice, it is like a god. Confucius said, "If I don't sacrifice, I won't sacrifice." In the Analects of Confucius Eight-legged essay, he classified the part of human affairs that human beings could not reach as the domain of "destiny"; And regard people as the scope of conscious control, divide them into the field of "righteousness", advocate "righteousness for the people" and "The Analects of Confucius forever", establish the standard of human right and wrong, and do people's things well first.

For supernatural things, Confucius holds the ability of "waiting without worrying" and thinks: "If you can't serve people, how can you serve ghosts?" "If you don't know life, how can you know death?" Advanced Analects? Therefore, he advocated: "stay away from ghosts and gods" and "the Analects of Confucius will always work", and Mencius also inherited Confucius' view of destiny: Mencius said: "He who does his best knows his nature. If you know its nature, you will know its nature. Preserve their hearts and cultivate their sexuality; So it is natural. Don't die young, cultivate one's morality; So I made up my mind. " Mencius devoted himself to Mencius thought: human nature is determined by heaven. Only by practicing hard can people know what their "nature" is, and therefore what their "mission" is given by God. The premature death of an individual often has factors that human resources can't determine. What a person can do is to keep the mind of "Tao" at all times, fully develop his own nature and "cultivate one's morality". In Mencius' view, the security and happiness of life are nothing more than life, but life can be divided into "positive life" and "abnormal life"; "Do your best to die, and then you are born; Death is not a righteous life. " After Mencius devoted himself to human resources, he would never stop calling it "Yisheng". The misfortune caused by self-destruction and self-indulgence is not a positive fate. The Confucian concept of "separation of righteousness and life" classifies supernatural forces such as ghosts and gods into the category of "unknowable" and holds the attitude of "being without worrying", which embodies the rationalism in Confucianism. However, Weber believes that compared with Puritans, Confucian rationalism is not thorough. The Puritans completely denied that there was any magic in the world created by God, otherwise it would be an insult and disrespect to God and unforgivable.

Due to the lack of interest of Confucianism in exploring supernatural forces, China's natural science has always remained in the field of pure experience, failing to develop modern western-style science and technology. Because Confucianism does not fundamentally exclude supernatural forces, China has long tolerated the coexistence of many religions, and witchcraft and superstition have been prevalent in China society. Confucianism tries to adjust the relationship between man and the world with an optimistic attitude and adapt to reality, instead of controlling and transforming reality with an analytical attitude. Therefore, although Weber classified both Protestantism and Confucianism as rationalistic religions, he believed that there were great differences in their value orientations: "Confucian rationalism is a rational adaptation to the world; Christian rationalism is the rational control of the world. " Weber believes that this is the internal spiritual factor for the development of Chinese and western societies to take different paths after the European Renaissance. However, at the end of the 20th century, after the combination of Chinese and Western cultures, China people's attitudes of "Man proposes, God disposes" and "Do your best and leave it to fate" produced a rather positive "dynamic fatalism", which is an unexpected empirical fact of Weber and deserves our attention.