On the relationships between heaven and men, Confucius considered heaven to be the supreme dominator of human matters. On the issue of "ming" (命, destiny), Confucius expressed his attitude toward death by saying, "lt is killing him. lt is the appointment of Heaven, alas!" When Yan Yuan passed away, Confucius said, "Alas ! Heaven is destroying me! Heaven is destroying me! "Zi Xia also told Si-Ma Niu, "Death and life have their determined appointment; riches and honors depend upon Heaven." Confucius saw "heaven" as the dominator of human beings' "ming" (destiny). Mengzi discoursed on "ming," saying, “There is an appointment for everything. A man should receive submissively what may be correctly ascribed thereto. Therefore, he who has the true idea of what is Heaven's appointment will not stand beneath a precipitous wall. Death sustained in the discharge of one's duties may correctly be ascribed to the appointment of Heaven. Death under handcuffs and fetters cannot correctly be so ascribed. "He also said, "When neither a premature death nor long life causes a man any double-mindedness, he waits in the cultivation of his personal character for whatever issue; this is the way in which he establishes his Heaven-ordained being." Mengzi meant to explain that men's life originate from the mandate of heaven and one should cultivate his personal character and establish his career without harming his own life through artificial manipulation; Mengzi's argument put emphasis on how, during the process from birth to death, to transform life into something capable to assist the transforming and nourishing powers of Heaven and Earth as well as how one should wait peacefully for his heavenly mandate in the face of death. Xunzi believed the purpose of understanding the different roles of heaven and men was to understand the principles of heaven, earth and men so as to exert one's capacity; in the mean time, he also assumed, "Whether one meets or does not meet [with opportunities] depends on time; life and death depends on fate." Meeting with opportunities along with life and death were all results of lot and destiny; therefore, Xunzi argued for the "theory of natural life and death," that is, the acceptance of the inevitable consequences of life and death. In the Eastern Han Dynasty, Wang Chong, mostly a successor of Confucianism, distinguished himself in many ways from Confucius and Mengzi by his theory of "ming" (destiny). In his argumentation, "ming" was "accompl ished by chi," and "form was made as chi was accomplished; "the good luck and bad luck, fortune and misfortune, humbleness and Success, poverty and wealth, nobleness and lowness, longevity and premature death, life and death and so on in one's life were all determined by heaven's gift and unchangeable by men's good nature or noble behaviors. Such an argumentation formed his thought of total determination by fate. Here we try to understand Wang Chong's thought on "ming" succinctly by inquiring the following five aspects: first, the formation and signs of "ming," second, the theory of san-ming (three destinies) and Wang Chong's theory of ming; third, time and destiny, that is, hitting on good chances, fourth, Wang Chong's theory about the destiny of the state, and fifth, the flaws of the theory of fate determination.