Determinism is sometimes confused with predestination and fatalism, but as such it asserts neither that human affairs have been prearranged by a being outside the causal order nor that a person has an unavoidable fate.宿命论，有时是混淆predestination和宿命论，但由于它声称这种既不认为，人类的事务已预先由一个被外面的因果秩序，也没有一个人有一个不可避免的命运。
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Fate, personified by the Greeks under the name of Moira, signified in the ancient world the unseen power that rules over human destiny.命运，人格化，由希腊人的名义下， moira ，标志着在古代世界，看不见的权力规则，超过人类的命运。 In classical thought fate was believed to be superior to the gods, since even they were unable to defy its all - encompassing power.在古典思想的命运，被认为是优越的神，因为即使他们无法违抗其所有-无所不包的权力。 Fate is not chance, which may be defined as the absence of laws, but instead a cosmic determinism that has no ultimate meaning or purpose.命运是没有机会，这可以被定义为没有法律，而是宇宙宿命论认为，没有终极意义或目的。 In classical thought as well as in Oriental religion fate is a dark, sinister power related to the tragic vision of life.在古典思想，以及在东方宗教的命运是一个黑暗，险恶的权力有关的悲惨生活的远景。 It connotes not the absence of freedom but the subjection of freedom.它的含义不是没有自由，但受自由。 It is the transcendent necessity in which freedom is entangled (Tillich).它是超越性的必要性在其中自由是纠缠（田立克） 。 Fate is blind, inscrutable, and inescapable.命运是盲目的， inscrutable ，并负有不可推卸的。
Christianity substituted for the hellenistic concept of fate the doctrine of divine providence.基督教取代了希腊的概念，命运的教义神圣的普罗维登斯。 Whereas fate is the portentous, impersonal power that thwarts and overrules human freedom, providence liberates man to fulfill the destiny for which he was created.而命运是portentous ，人格的力量，阻挠和overrules人的自由，普罗维登斯解放男子履行的命运，他已创建。 Fate means the abrogation of freedom; providence means the realization of authentic freedom through submission to divine guidance.命运的手段，废除自由;普罗维登斯的手段实现真实的自由，通过提交给神的指导。 Providence is the direction and support of a loving God, which makes life ultimately bearable; fate is the rule of contingency that casts a pall over all human striving.普罗维登斯是方向和支持，一个充满爱的上帝，这使得生活的最终承受;命运是法治的应急认为，蒙上了阴影所有人权的努力。 Whereas fate makes the future precarious and uncertain, providence fills the future with hope.而命运，使未来的不稳定和不确定的，普罗维登斯填补了未来与希望。 Fate is impersonal and irrational; providence is supremely personal and suprarational.命运是客观的和非理性的;普罗维登斯是supremely个人和suprarational 。
Fatalism was present among the ancient Stoics, and it pervades much of the thought of Hinduism, Buddhism, and Islam.宿命论是目前之间的古代stoics ，它贯穿大部分的思想，印度教，佛教和伊斯兰教。 Modern philosophers who have entertained ideas akin to fate are Oswald Spengler, Herbert Spencer, John Stuart Mill, and Arthur Schopenhauer.现代哲学家谁已受理的想法类似的命运是奥斯瓦尔德斯宾格勒，赫伯特斯宾塞，弥尔，和Arthur叔本华。
DG
Bloesch危险品bloesch
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
WC Greene, Moira:
Fate, Good and Evil in Greek Thought; R Guardini, Freedom, Grace, and Destiny; P
Tillich, "Philosophy and Fate," in The Protestant Era, and The Courage to Be; H
Ringgren, ed., Fatalistic Beliefs in Religion, Folklore, and Literature; J Den
Boeft, Calcidius on Fate.碳化钨格林， moira ：命运，善和恶在希腊思想; r瓜尔蒂尼，自由，宽限期，和命运;
p田立克， “哲学的命运， ”在基督教的时代，和勇气; h ringgren ，教育署，宿命论的信仰宗教，民俗，文学; j书斋boeft ，
calcidius上的命运。
Fatalism is in general the view which holds that all events in the history of the world, and, in particular, the actions and incidents which make up the story of each individual life, are determined by fate.宿命论是在一般的观点认为，所有活动在世界历史上，特别是，行动和事件弥补的故事，每一个人的生活，是取决于命运。
The theory takes many forms, or, rather, its essential feature of an antecedent force rigidly predetermining all occurrences enters in one shape or another into many theories of the universe.理论有许多形式，或相反，它的本质特征一前因武力硬性规定所有预先进入发生在一形状或另一个到许多理论宇宙。 Sometimes in the ancient world fate was conceived as an iron necessity in the nature of things, overruling and controlling the will and power of the gods themselves.有时在古代世界的命运被设想为一个铁的必要性，在事物性质，推翻和控制的意志和力量的神自己。 Sometimes it was explained as the inexorable decree of the gods directing the course of the universe; sometimes it was personified as a particular divinity, the goddess or goddesses of destiny.有时有人解释为必然的法令神的指导，当然对宇宙的，有时是人格化作为，特别是神，女神或女神的命运。 Their function was to secure that each man's lot, "share", or part should infallibly come to him.其职能是确保每个人的生活， “分享” ，或部分应infallibly来给他。
Ancient Classical Fatalism古代经典宿命论
The Greek tragedians frequently depict man as a helpless creature borne along by destiny.希腊的tragedians经常描绘男子作为一个无助的动物，一直承担的命运。 At times this destiny is a Nemesis which pursues him on account of some crime committed by his ancestors or himself; at other times it is to compensate for his excessive good fortune in order to educate and humble him.在时代的命运，这是一个克星追求他的帐户一些犯下的罪行，他的祖先或自己;而在其他时间，这是为了补偿他的过度良好的财富，为了教育和谦虚的他。 With Æschylus it is of the nature of an unpitying destiny; with Sophocles, that of an overruling personal will.与æschylus ，这是性质1 unpitying的命运;与索福克勒斯，即1推翻的个人意愿。 Still, the most important feature is that the future life of each individual is so rigorously predetermined in all its details by an antecedent external agency that his own volitions or desires have no power to alter the course of events.还有，最重要的特点是，未来生活的每一个人是如此严格预定在其所有的细节由一个前因外部机构，他自己的volitions或欲望，没有权力改变事件的过程。 The action of fate is blind, arbitrary, relentless.行动的命运是盲目的，任意的，无情的。 It moves inexorably onwards, effecting the most terrible catastrophes, impressing us with a feeling of helpless consternation, and harrowing our moral sense, if we venture upon a moral judgment at all.它无情地起，影响最可怕的灾难，留下深刻印象，我们有一个感觉，无奈的惊愕，耙我们的道德意义上讲，如果我们创业后，一个道德判断在所有。 Fatalism in general has been inclined to overlook immediate antecedents and to dwell rather upon remote and external causes as the agency which somehow moulds the course of events.宿命论在一般已倾向于忽视立即前因和纠缠，而不是后，远程和外部原因，作为机构，在某种程度上模具的过程中的事件。
Socrates and Plato held that the human will was necessarily determined by the intellect.苏格拉底和柏拉图认为，人的意志一定是取决于智力。 Though this view seems incompatible with the doctrine of free will, it is not necessarily fatalism.虽然这种看法似乎不符合教义的自由意志，这是不一定的宿命论。 The mechanical theory of Democritus, which explains the universe as the outcome of the collision of material atoms, logically imposes a fatalism upon human volition.力学理论的德谟克利特，其中解释了宇宙的成果，这次撞机事件的材料原子，在逻辑上施加了宿命论后，人类的意志。 The clinamen, or aptitude for fortuitous deviation which Epicurus introduced into the atomic theory, though essentially a chance factor, seems to have been conceived by some as acting not unlike a form of fate.该clinamen ，或aptitude为偶然的偏差，其中一匹苦儒引入到原子理论，虽然基本上是一个机会的因素，似乎已所设想的一些作为代理没有什么不同的一种形式的命运。 The Stoics, who were both pantheists and materialists, present us with a very thorough-going form of fatalism.该stoics ，谁都是pantheists和唯物论，目前我们有一个非常彻底的持续形式的宿命论。 For them the course of the universe is an iron-bound necessity.为他们的过程中，宇宙是一个铁的约束的必要性。 There is no room anywhere for chance or contingency.有没有房间的任何地方，为的机会，或应变。 All changes are but the expression of unchanging law.所有的变化，但不变的表达法。 There is an eternally established providence overruling the world, but it is in every respect immutable.有一个永恒成立的普罗维登斯推翻世界，但它是在各方面都一成不变的。 Nature is an unbreakable chain of cause and effect.性质是一个牢不可破的连锁原因和影响。
Providence is the hidden reason contained in the chain.普罗维登斯是隐藏的原因，载于链。 Destiny or fate is the external expression of this providence, or the instrumentality by which it is carried out.命运或命运是外部的表达，这普罗维登斯，或工具，由它进行。 It is owing to this that the prevision of the future is possible to the gods.这是由于这表示prevision的未来是有可能的神。 Cicero, who had written at length on the art of divining the future, insists that if there are gods there must be beings who can foresee the future.西塞罗，谁曾致函在长度上的艺术divining未来，坚持认为，如果有神灵存在，必须受到谁可以预见的未来。 Therefore the future must be certain, and, if certain, necessary.因此，未来必须在一定的，如果某些必要的。 But the difficulty then presents itself: what is the use of divination if expiatory sacrifices and prayers cannot prevent the predestined evils?但困难，然后介绍了自己：什么是使用占卜，如果expiatory的牺牲和祷告，不能防止注定邪恶？ The full force of the logical difficulty was felt by Cicero, and although he observes that the prayers and sacrifices might also have been foreseen by the gods and included as essential conditions of their decrees, he is not quite decided as to the true solution.的全部力量的逻辑困难，有人认为，由西塞罗，虽然他指出，祈祷和牺牲，也可能已预见到神，并作为必要条件，他们的法令，他是不太决定，以真正的解决办法。 The importance ascribed to this problem of fatalism in the ancient world is evinced by the large number of authors who wrote treatises "De Fato", eg Chrysippus, Cicero, Plutarch, Alexander of Aphrodisias, and sundry Christian writers down to the Middle Ages.的重要性，归因于这个问题的宿命论在古代世界是明证大量的作者谁写论文“时点fato ” ，例如可瑞斯皮优斯，西塞罗，普鲁塔克，亚历山大aphrodisias ，和杂项基督教作家下降到中世纪。
Fatalism and Christianity宿命论和基督教
With the rise of Christianity the question of fatalism necessarily adopted a new form.随着基督教的问题，一定要通过宿命论的一种新形式。 The pagan view of an external, inevitable force coercing and controlling all action, whether human or divine, found itself in conflict with the conception of a free, personal, infinite God.异教鉴于一个外部的，不可避免的武力胁迫和控制所有行动，无论是人力或神，发现自己在冲突的概念，一个自由，个人，有无限的上帝。 Consequently several of the early Christian writers were concerned to oppose and refute the theory of fate.因此，几个早期基督教作家的关注，反对和反驳的理论的命运。 But, on the other hand, the doctrine of a personal God possessing an infallible foreknowledge of the future and an omnipotence regulating all events of the universe intensified some phases of the difficulty.但是，在另一方面，中庸之道，个人拥有1上帝犯错foreknowledge的未来和一个全能规范的所有活动对宇宙的加剧，一些阶段的困难。 A main feature, moreover, of the new religion was the importance of the principle of man's moral freedom and responsibility.一个主要功能，此外，新的宗教原则的重要性的人的道德自由和责任。 Morality is no longer presented to us merely as a desirable good to be sought.道德是不再提交给我们仅仅作为一种可取的好意见。 It comes to us in an imperative form as a code of laws proceeding from the Sovereign of the universe and exacting obedience under the most serious sanctions.说到我们在必要的形式作为一个法典，从主权的宇宙和严格的服从下，最严重的制裁。 Sin is the gravest of all evils.单仲偕是最严重的一切邪恶。 Man is bound to obey the moral law; and he will receive merited punishment or reward according as he violates or observes that law.男子势必要遵守道德律;和他会收到值得惩罚或奖励根据，因为他违反或遵守该法。 But if so, man must have it in his power to break or keep the law.但如果是的话，男子必须在他的权力，打破或保持法律。 Moreover, sin cannot be ascribed to an all-holy God.此外，单仲偕不能归因于所有圣地神。 Consequently, free will is a central fact in the Christian conception of human life; and whatever seems to conflict with this must be somehow reconciled to it.因此，免费将是一个中央事实上，在基督教的概念，人的生命;什么，似乎有冲突，这必须在某种程度上调和它。 The pagan problem of fatalism thus becomes in Christian theology the problem of Divine predestination and the harmonizing of Divine prescience and providence with human liberty.异教的问题，宿命论，从而成为在基督教神学的问题，神predestination和统一的神圣prescience和Providence与人类自由。 (See FREE WILL; PREDESTINATION; PROVIDENCE.) （见自由意志; predestination ;普罗维登斯） 。
Moslem Fatalism穆斯林宿命论
The Moslem conception of God and His government of the world, the insistence on His unity and the absoluteness of the method of this rule as well as the Oriental tendency to belittle the individuality of man, were all favourable to the development of a theory of predestination approximating towards fatalism.穆斯林的概念，上帝和他的政府的世界，坚持团结和他的绝对的方法，这条规则，以及东方趋势贬低个性的男子，都是有利的发展理论predestination逼近对宿命论。 Consequently, though there have been defenders of free will among Moslem teachers, yet the orthodox view which has prevailed most widely among the followers of the Prophet has been that all good and evil actions and events take place by the eternal decrees of God, which have been written from all eternity on the prescribed table.因此，虽然有捍卫的自由意志之间的穆斯林教师，但东正教会的看法已占上风，其中最广泛的追随者先知已，所有的善和恶的行动和活动的地方采取由永恒的上帝的法令，其中有被写入从所有永恒就明表。 The faith of the believer and all his good actions have all been decreed and approved, whilst the bad actions of the wicked though similarly decreed have not been approved.的信念，信仰和他的所有行动，良好的都已颁布并批准了，而坏的行动恶人虽然同样命令，未获批准。 Some of the Moslem doctors sought to harmonize this fatalistic theory with man's responsibility, but the Oriental temper generally accepted with facility the fatalistic presentation of the creed; and some of their writers have appealed to this long past predestination and privation of free choice as a justification for the denial of personal responsibility.一些穆斯林医生的要求，以协调这听天由命的理论与人的责任，但东方磨炼普遍接受与基金的宿命论介绍该信条;以及它们的一些作家已呼吁这漫长的过去predestination和穷困的自由选择作为一个理由为剥夺个人的责任。 Whilst the belief in predestined lot has tended to make the Moslem nations lethargic and indolent in respect to the ordinary industries of life, it has developed a recklessness in danger which has proved a valuable element in the military character of the people.虽然信仰，注定了很多的趋势，使穆斯林国家的软弱无力和懒散，在尊重普通行业的生活方式，它已制定了一项鲁莽的危险，这已证明是一个宝贵的元素，在军事性质的人民。
Modern Fatalism现代宿命论
The reformers of the sixteenth century taught a doctrine of predestination little, if at all, less rigid than the Moslem fatalism.改革者的16世纪教的教义predestination不大，如果在所有，那么严格，比穆斯林的宿命论。 (See CALVIN; LUTHER; FREE WILL.) With the new departure in philosophy and its separation from theology since the time of Descartes, the ancient pagan notion of an external fate, which had grown obsolete, was succeeded by or transformed into the theory of Necessarianism. （见卡尔文;路德;自由意志。 ）与新离境在哲学及其分离以来，从神学的时候，笛卡尔，古老的异教的概念，一个外部的命运，这增加了过时，继任或转化的理论necessarianism 。 The study of physics, the increasing knowledge of the reign of uniform law in the world, as well as the reversion to naturalism initiated by the extreme representatives of the Renaissance, stimulated the growth of rationalism in the seventeenth and eighteenth centuries and resulted in the popularization of the old objections to free will.研究物理，增加知识的统治统一法在世界上，以及作为回归自然所倡导的极端代表的文艺复兴运动，刺激增长的理性在第十七和第十八世纪，并导致大众化把旧的反对意见的自由意志。 Certain elements in the mechanical philosophy of Descartes and in the occasionalism of his system, which his followers Malebranche and Geulinex developed, confining all real action to God obviously tend towards a fatalistic view of the universe.某些要素，在力学的哲学笛卡尔，以及在occasionalism他的系统，他的追随者马勒伯朗士和geulinex发达，围所有的实际行动向上帝显然倾向于一宿命论的看法，宇宙。
Modern Pantheistic Fatalism现代pantheistic宿命论
Spinoza's pantheistic necessarianism is, however, perhaps the frankest and most rigid form of fatalism advocated by any leading modern philosopher.斯宾诺莎的pantheistic necessarianism是，不过，也许是frankest和最严格的形式的宿命论所提倡的任何领先的现代哲学家。 Starting from the idea of substance, which he so defines that there can be but one, he deduces in geometrical fashion all forms of being in the universe from this notion.从构思的实质内容，这是他这么定义有可以，但一，他推导出在几何时装一切形式的被在宇宙中，从这个概念。 This substance must be infinite.这种物质必须是无限的。 It evolves necessarily through an infinite number of attributes into an infinity of modes.它的演进必然通过无限多的属性，成为一个无限大的模式。 The seemingly individual and independent beings of the world, minds and bodies, are merely these modes of the infinite substance.看似个别和独立的人的世界，思想和组织，只是这些模式无限的实质内容。 The whole world-process of actions and events is rigidly necessary in every detail; the notions of contingence, of possible beings other than those which exist, are purely illusory.整个世界进程的行动和活动是必要的硬性规定，在每一个细节;概念contingence ，可能被其他比那些存在，纯粹是虚幻的。 Nothing is possible except what actually is.什么是有可能的除外究竟。 There is free will in neither God nor man.有自由意志，在既不是神，也不男子。 Human volitions and decisions flow with the same inexorable necessity from man's nature as geometrical properties from the concept of a triangle.人类volitions和决定流量与上年必然的必要性，从人的性质，几何性质，从概念的一个三角形。 Spinoza's critics were quick to point out that in this view man is no longer responsible if he commits a crime nor deserving of praise in recompense for his good deeds, and that God is the author of sin.斯宾诺莎的批评者很快指出，在这一观点的男子是不再负责，如果他犯下的罪行，也不值得赞美，在赔偿他的好人好事，以及上帝是作者单仲偕。 Spinoza's only answer was that rewards and punishments still have their use as motives, that evil is merely limitation and therefore not real, and that whatever is real is good.斯宾诺莎的唯一答案是，兑现奖惩，仍然有利用他们作为动机，即是邪恶的，只是限制，因此，不是真正的，无论是真实的是好的。 Vice, however, he holds, is as objectionable as pain or physical corruption.副，不过，他认为，是由于不良的疼痛或身体上的腐败。 The same fatalistic consequences to morality are logically involved in the various forms of recent pantheistic monism.同时，听天由命的后果，道德逻辑所涉及的各种形式的最近pantheistic一元。
Modern Materialistic Fatalism现代唯物主义宿命论
Modern materialism, starting from the notion of matter as the sole original cause of all things, endeavours to elaborate a purely mechanical theory of the universe, in which its contents and the course of its evolution are all the necessary outcome of the original collocation of the material particles together with their chemical and physical properties and the laws of their action.现代唯物主义，从概念的问题，作为唯一的原事业的一切事物，努力拟订一项纯粹力学理论的宇宙，在它的内容和过程及其演变，都是必要的结果，原搭配的材料的颗粒连同其化学和物理性质和法律，他们的行动。 The more thoroughgoing advocates of the mechanical theory, such as Clifford and Huxley, frankly accept the logical consequences of this doctrine that mind cannot act upon matter, and teach that man is "a conscious automaton", and that thoughts and volitions exercise no real influence on the movements of material objects in the present world.更深入的倡导者力学理论，如高伟绅律师行和赫胥黎，坦白接受逻辑的后果，这一学说认为，考虑到不能采取行动的问题，并教人是“有意识地自动机” ，并思考和volitions演习没有实质影响对变动的实物在目前的世界。 Mental states are merely by-products of material changes, but in no way modify the latter.心理状态，只不过是由产品的材料变化，但在没有办法修改了后者。 They are also described as subjective aspects of nervous processes, and as epiphenomena, but however conceived they are necessarily held by the disciples of the materialistic school to be incapable of interfering with the movements of matter or of entering in any way as efficient causes into the chain of events which constitute the physical history of the world.他们也被称为主观方面的紧张过程，并作为epiphenomena ，但构思，但他们一定会举行，由弟子的物质学校无法干涉与变动的事项或进入以任何方式为有效率的原因，到一连串的事件构成了物理世界的历史。 The position is in some ways more extreme than the ancient pagan fatalism.的立场是在某些方面更极端的比古代异教的宿命论。 For, while the earlier writers taught that the incidents of man's life and fortune were inexorably regulated by an overwhelming power against which it was useless as well as impossible to strive, they generally held the common-sense view that our volitions do direct our immediate actions, though our destiny would in any case be realized.为，而较早前的作家告诉我们，事件的人的生命和财富被无情地规管，以压倒性的权力反对，它是毫无用处的，以及无法争取，他们一般共同举行的常识认为，我们这样做的直接volitions我们立即采取行动虽然我们的命运在任何情况下都能够实现。 But the materialistic scientist is logically committed to the conclusion that while the whole series of our mental states are rigidly bound up with the nervous changes of the organism, which were all inexorably predetermined in the original collocation of the material particles of the universe, these mental states themselves can in no way alter the course of events or affect the movements of a single molecule of matter.但物质的科学家是在逻辑上承诺的结论是，虽然整个系列我们的精神状态是硬性的约束与中枢神经变化的有机体，这些都是不可阻挡地预定在原配置的物质粒子的宇宙，这些精神国家自己可以在没有办法改变的过程中的事件或影响的动向，一个单一分子的事。
The Refutation of Fatalism of all types lies in the absurd and incredible consequences which they all entail.该驳斥宿命论的所有类型，关键在是荒谬的和令人难以置信的后果，他们都需要。
(1) Ancient fatalism implied that events were determined independently of their immediate causes. （ 1 ）古代宿命论的暗示，活动自主确定其近因。 It denied free will, or that free will could affect the course of our lives.它否认自由意志，或者说，自由意志，可能影响的过程中我们的生活。 Logically it destroyed the basis of morality.在逻辑上，它摧毁的基础上的道德。
(2) The fatalism resting on the Divine decrees (a) made man irresponsible for his acts, and (b) made God the author of sin. （ 2 ）宿命论的休息对神的法令（一）取得男子是不负责任的行为，及（ b ）所作的上帝的作者单仲偕。
(3) The fatalism of materialistic science not only annihilates morality but, logically reasoned out, it demands belief in the incredible proposition that the thoughts and feelings of mankind have had no real influence on human history Mill distinguished: (a) Pure or Oriental fatalism which, he says, holds that our actions are not dependent on our desires, but are overruled by a superior power; (b) modified fatalism, which teaches that our actions are determined by our will, and our will by our character and the motives acting on us--our character, however, having been given to us, (c) finally determinism, which, according to him, maintains that not only our conduct, but our character, is amenable to our will: and that we can improve our character. （ 3 ）宿命论的唯物主义的科学，不仅annihilates道德，但在逻辑上合理的，它要求的信念，令人难以置信的主张，思想和感情，人类已没有实质的影响，人类历史上杰出的轧机： （一）纯或东方宿命论其中，他说，认为我们的行动是不依赖于我们的愿望，但推翻了上级的权力; （二）修改宿命论，教导我们的行动是取决于我们的意志，我们将和我们的性质和动机署理对我们的-我们的性格，不过，一直给我们， （ c ）最后决定，其中，据他说，坚持认为，不仅是我们的行为，但我们的性格，是适合我们的意志：我们可以改善我们的性格。 In both forms of fatalism, he concludes, man is not responsible for his actions.在两种形式的宿命论，他的结论是，人是不负责他的行动。 But logically, in the determinist theory, if we reason the matter out, we are driven to precisely the same conclusion.但在逻辑上，在determinist理论，如果我们的理由此事，我们正驱车前往，正是相同的结论。 For the volition to improve our character cannot arise unless as the necessary outcome of previous character and present motives.为意志，以改善我们的性格可以不会出现，除非作为必要的结果，以前的性格和目前的动机。 Practically there may be a difference between the conduct of the professed fatalist who will be inclined to say that as his future is always inflexibly predetermined there is no use in trying to alter it, and the determinist, who may advocate the strengthening of good motives.实际上，可能会有差异进行了professed fatalist谁将会倾向于说，作为他今后的始终是inflexibly预定是没有用的，试图改变它，和determinist ，谁可主张加强良好的动机。 In strict consistency, however, since determinism denies real initiative causality to the individual human mind, the consistent view of life and morality should be precisely the same for the determinist and the most extreme fatalist (see DETERMINISM).在严格的一致性，不过，既然决定否认真正主动的因果关系，以个别人的头脑，一致的人生观和道德，应该正是相同的为determinist和最极端的fatalist （见宿命论） 。
Publication information Written by Michael Maher.出版信息的书面迈克尔马希尔。 Transcribed by Rick McCarty.转录由里克mccarty 。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，货量五出版的1909年。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
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