See also:

• FATALISM (Lat. fatum, that which is spoken, decreed)

FATALISM (See also:

• LAT

Lat. fatum, that which is spoken, decreed)  , strictly the See also:

• DOCTRINE

doctrine that all things happen according to a pre-arranged See also:

• FATE

fate, See also:

• NECESSITY (Lat. necessitas)

necessity or inexorable See also:

• DECREE (from the past participle, decretus, of Lat. decernere)

decree . It has frequently been confused with See also:

• DETERMINISM (Lat. determinare, to prescribe or limit)

determinism (q.v.), which, however, differs from it categorically in assigning a certain See also:

• FUNCTION

function to the will . The essence of the fatalistic doctrine is that it assigns no See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place at all to the initiative of the individual, or to rational sequence of events . Thus an See also:

• ORIENTAL

oriental may believe that he is fated to See also:

• DIE
• DIE (Fr. de, from Lat. datum, given)

die on a particular See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day; he believes that, whatever he does and in spite of all precautions he may take, nothing can avert the disaster . The See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of an omnipotent fate overruling all affairs of men is See also:

• PRESENT

present in various forms in practically all religious systems . Thus See also:

• HOMER, WINSLOW (1836-191o)

Homer assumes a single fate (MoI1pa), an impersonal See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power which' makes all human concerns subject to the gods: it is not powerful over the gods, however, for See also:

• ZEUS

Zeus is spoken of as weighing out the fate of men (Il. xxii . 209, viii . 69) . See also:

• HESIOD

Hesiod has three Fates (Moipat), daughters of See also:

• NIGHT

Night, Clotho, Lachesis and See also:

• ATROPOS

Atropos . In See also:

• AESCHYLUS (525–456 B.c.)

Aeschylus fate is powerful even over the gods . The Epicureans regarded fate as See also:

• BLIND, MATHILDE (1841—1896)

blind See also:

• CHANCE (through the O. Fr. cheance, from the Late Lat. cadentia, things happening, from cadere, to fall out, happen; cf. " case ")

chance, while to the See also:

• STOICS

Stoics everything is subject to an See also:

• ABSOLUTE (Lat. absolvere, to loose, set free)

absolute rational See also:

• LAW
• LAW (0. Eng. lagu, M. Eng. lawe; from an old Teutonic root lag, " lie," what lies fixed or evenly; cf. Lat. lex, Fr. loi)
• LAW, JOHN (1671—1729)
• LAW, WILLIAM (1686-1761)

law . The doctrine of fate appears also in what are known as the higher religions, e.g .

See also:

• CHRISTIANITY

Christianity and Mahommedanism . In the former the ideas of See also:

• PERSONALITY (from Lat. persona, originally an actor's mask, from personare,1 to sound through)

personality and See also:

• INFINITE (from Lat. in, not, finis, end or limit; cf. findere, to deave)

infinite power have vanished, all power being conceived as inherent in See also:

• GOD

God . It is recognized that the moral individual must have some See also:

• KIND (O. E. ge-cynde, from the same root as is seen in " kin," supra)

kind of initiative, and yet since God is omnipotent and omniscient See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man must be conceived as in some sense foreordained to a certain moral, See also:

• MENTAL

mental and See also:

• PHYSICAL

physical development . In the See also:

• HISTORY

history of theChristian See also:

• CHURCH
• CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
• CHURCH, FREDERICK EDWIN (1826-1900)
• CHURCH, GEORGE EARL (1835–1910)
• CHURCH, RICHARD WILLIAM (1815–189o)
• CHURCH, SIR RICHARD (1784–1873)

church emphasis has from See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time to time been laid specially on the latter aspect of human See also:

• LIFE

life (cf. the doctrines of See also:

• ELECTION
• ELECTION (from Lat. eligere, to pick out)

election, fore-ordination, determinism) . Even those theologians, however, who have laid See also:

• SPECIAL

special stress on the limitations of the human will have repudiated the strictly fatalistic doctrine which is characteristic of Oriental thought and is the negation of all human initiative (see See also:

• PREDESTINATION (from Late Lat. praedestinare, to deter-mine beforehand; from the root sta, as in stare, stand)

PREDESTINATION; See also:

• AUGUSTINE, SAINT (354-430)
• AUGUSTINE, SAINT (d. c.613)

AUGUSTINE, See also:

• SAINT (lat. sanctus, " holy ")

SAINT; WILL) . In See also:

• ISLAM

Islam fate is an absolute power, known as See also:

• KISMET

Kismet, or Nasib, which is conceived as inexorable and transcending all the physical See also:

• LAWS

laws of the universe . The most striking feature of the Oriental See also:

• FATALISM (Lat. fatum, that which is spoken, decreed)

fatalism is its See also:

• COMPLETE

complete indifference to material circumstances: men accept prosperity and misfortune with calmness as the decree of fate .