Editing Determinism (section)

===Ājīvika===
In [[ancient India]], the [[Ājīvika]] school of philosophy founded by [[Makkhali Gosala|Makkhali Gosāla]] (around 500 BCE), otherwise referred to as "Ājīvikism" in [[Indology|Western scholarship]],<ref name="Balcerowicz">{{cite book |last=Balcerowicz |first=Piotr |year=2016 |chapter=Determinism, Ājīvikas, and Jainism |chapter-url=https://books.google.com/books?id=nfOPCgAAQBAJ&pg=PA136 |title=Early Asceticism in India: Ājīvikism and Jainism |location=[[London]] and [[New York City|New York]] |publisher=[[Routledge]] |edition=1st |series=Routledge Advances in Jaina Studies |pages=136–174 |isbn=9781317538530 |quote=The Ājīvikas' doctrinal signature was indubitably the idea of determinism and [[fate]], which traditionally incorporated four elements: the doctrine of destiny (''niyati-vāda''), the doctrine of predetermined concurrence of factors (''saṅgati-vāda''), the doctrine of intrinsic nature (''svabhāva-vāda''), occasionally also linked to [[Charvaka|materialists]], and the doctrine of fate (''daiva-vāda''), or simply fatalism. The Ājīvikas' emphasis on fate and determinism was so profound that later sources would consistently refer to them as ''niyati-vādins'', or ‘the propounders of the doctrine of destiny’.}}</ref> upheld the ''Niyati'' ("[[Fate]]") doctrine of absolute [[fatalism]] or determinism,<ref name="Balcerowicz"/><ref name="Leaman 1999">{{cite book |editor-last=Leaman |editor-first=Oliver |editor-link=Oliver Leaman |year=1999 |chapter=Fatalism |chapter-url=https://books.google.com/books?id=_4crBgAAQBAJ&pg=PA80 |title=Key Concepts in Eastern Philosophy |location=[[London]] and [[New York City|New York]] |publisher=[[Routledge]] |edition=1st |series=Routledge Key Guides |pages=80–81 |isbn=9780415173636 |quote='''Fatalism.''' Some of the teachings of [[Indian philosophy]] are fatalistic. For example, the Ajivika school argued that fate (''nyati'') governs both the [[Saṃsāra|cycle of birth and rebirth]], and also individual lives. Suffering is not attributed to past actions, but just takes place without any cause or rationale, as does relief from suffering. There is nothing we can do to achieve '''''[[moksha]]''''', we just have to hope that all will go well with us. [...] But the Ajivikas were committed to '''[[asceticism]]''', and they justified this in terms of its practice being just as determined by fate as anything else.}}</ref><ref name="Basham 1981">{{cite book |author-last=Basham |author-first=Arthur L. |author-link=Arthur Llewellyn Basham |year=1981 |orig-date=1951 |chapter=Chapter XII: Niyati |chapter-url=https://books.google.com/books?id=BiGQzc5lRGYC&pg=PA224 |title=History and Doctrines of the Ājīvikas, a Vanished Indian Religion |location=[[Delhi]] |publisher=[[Motilal Banarsidass]] |edition=1st |series=Lala L. S. Jain Series |pages=224–238 |isbn=9788120812048 |oclc=633493794 |quote=The fundamental principle of Ājīvika philosophy was Fate, usually called ''Niyati''. [[Buddhist texts|Buddhist]] and [[Jain literature|Jaina]] sources agree that [[Makkhali Gosala|Gosāla]] was a rigid determinist, who exalted ''Niyati'' to the status of the motive factor of the universe and the sole agent of all phenomenal change. This is quite clear in our ''locus classicus'', the ''[[Samaññaphala Sutta]]''. Sin and suffering, attributed by [[Āstika and nāstika|other sects]] to the laws of ''[[karma]]'', the result of evil committed in the previous lives or in the present one, were declared by Gosāla to be without cause or basis, other, presumably, than the force of destiny. Similarly, the escape from evil, the working off of accumulated evil ''karma'', was likewise without cause or basis.}}</ref> which negates the existence of [[free will]] and ''[[karma]]'', and is therefore considered one of the [[Āstika and nāstika|''nāstika'']] or "heterodox" schools of [[Indian philosophy]].<ref name="Balcerowicz"/><ref name="Leaman 1999"/><ref name="Basham 1981"/> The oldest descriptions of the Ājīvika fatalists and their founder Gosāla can be found both in the [[Buddhist texts|Buddhist]] and [[Jain literature|Jaina]] scriptures of ancient India.<ref name="Balcerowicz"/><ref name="Basham 1981"/> The predetermined fate of all sentient beings and the impossibility to achieve [[Moksha|liberation]] (''mokṣa'') from the [[Saṃsāra|eternal cycle of birth, death, and rebirth]] (''saṃsāra'') was the major distinctive philosophical and [[Metaphysics|metaphysical doctrine]] of this heterodox school of Indian philosophy,<ref name="Balcerowicz"/><ref name="Leaman 1999"/><ref name="Basham 1981"/> annoverated among the other ''[[Śramaṇa]]'' movements that emerged in India during the [[History of India#Second urbanisation (c. 600 – 200 BCE)|Second urbanization]] (600–200 BCE).<ref name="Balcerowicz"/>