A Source Book in Chinese Philosophy
Page 15
“There are nine standards by which to govern the empire, its states, and the families, but the way by which they are followed is one. In all matters if there is preparation they will succeed; if there is no preparation, they will fail. If what is to be said is determined beforehand, there will be no stumbling. If the business to be done is determined beforehand, there will be no difficulty. If action to be taken is determined beforehand, there will be no trouble. And if the way to be pursued is determined beforehand, there will be no difficulties.37 If those in inferior positions do not have the confidence of their superiors, they will not be able to govern the people. There is a way to have the confidence of the superiors: If one is not trusted by his friends, he will not have the confidence of his superiors. There is a way to be trusted by one’s friends: If one is not obedient to his parents, he will not be trusted by his friends. There is a way to obey one’s parents: If one examines himself and finds himself to be insincere, he will not be obedient to his parents. There is a way to be sincere with oneself: If one does not understand what is good, he will not be sincere with himself. Sincerity is the Way of Heaven. To think how to be sincere is the way of man. He who is sincere is one who hits upon what is right without effort and apprehends without thinking. He is naturally and easily in harmony with the Way. Such a man is a sage. He who tries to be sincere is one who chooses the good and holds fast to it.
“Study it (the way to be sincere) extensively, inquire into it accurately, think over it carefully, sift it clearly, and practice it earnestly. When there is anything not yet studied, or studied but not yet understood, do not give up. When there is any question not yet asked, or asked but its answer not yet known, do not give up. When there is anything not yet thought over, or thought over but not yet apprehended, do not give up. When there is anything not yet sifted, or sifted but not yet clear, do not give up. When there is anything not yet practiced, or practiced but not yet earnestly, do not give up.38 If another man succeed by one effort, you will use a hundred efforts. If another man succeed by ten efforts, you will use a thousand efforts. If one really follows this course, though stupid, he will surely become intelligent, and though weak, will surely become strong.”
Comment. The five steps of study, inquiry, thinking, sifting, and practice could have come from John Dewey.
21. It is due to our nature that enlightenment results from sincerity. It is due to education that sincerity results from enlightenment. Given sincerity, there will be enlightenment, and given enlightenment, there will be sincerity.
Chu Hsi’s Remark. “In the above twenty-first chapter, Tzu-ssu continues Confucius’ idea in the preceding chapter of the Way of Heaven and the way of man as a basis for discussion. In the following twelve chapters, Tzu-ssu reiterates and elaborates the idea of this chapter.”
22. Only those who are absolutely sincere can fully develop their nature. If they can fully develop their nature, they can then fully develop the nature of others. If they can fully develop the nature of others, they can then fully develop the nature of things. If they can fully develop the nature of things, they can then assist in the transforming and nourishing process of Heaven and Earth. If they can assist in the transforming and nourishing process of Heaven and Earth, they can thus form a trinity with Heaven and Earth.
Comment. Whether this chapter refers to rulers, as Cheng Hsüan and other Han dynasty scholars contended, or to the sage, as Chu Hsi and other Sung scholars thought, is immaterial. The important point is the ultimate trinity with Heaven and Earth. It is of course another way of saying the unity of man and Heaven or Nature, a doctrine which eventually assumed the greatest importance in Neo-Confucianism.39
23. The next in order are those who cultivate to the utmost a particular goodness. Having done this, they can attain to the possession of sincerity. As there is sincerity, there will be its expression. As it is expressed, it will become conspicuous. As it becomes conspicuous, it will become clear. As it becomes clear, it will move others. As it moves others, it changes them. As it changes them, it transforms them. Only those who are absolutely sincere can transform others.
24. It is characteristic of absolute sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be lucky omens. When a nation or family is about to perish, there are sure to be unlucky omens. These omens are revealed in divination and in the movements of the four limbs. When calamity or blessing is about to come, it can surely know beforehand if it is good, and it can also surely know beforehand if it is evil. Therefore he who has absolute sincerity is like a spirit.
25. Sincerity means the completion of the self, and the Way is selfdirecting. Sincerity is the beginning and end of things. Without sincerity there would be nothing. Therefore the superior man values sincerity. Sincerity is not only the completion of one’s own self, it is that by which all things are completed. The completion of the self means humanity. The completion of all things means wisdom. These are the character of the nature, and they are the Way in which the internal40 and the external are united. Therefore whenever it is employed, everything done is right.
Comment. In no other Confucian work is the Way (Tao) given such a central position. This self-directing Way seems to be the same as the Tao in Taoism. But the difference is great. As Ch’ien Mu has pointed out, when the Taoists talk about Tao as being natural, it means that Tao is void and empty, whereas when Confucianists talk about Tao as being natural, they describe it as sincerity. This, according to him, is a great contribution of the Doctrine of the Mean.41 It should also be pointed out that with Confucianists, “The Way is not far from man.”42 Contrary to the Tao of Taoism, the Confucian Tao is strongly humanistic.
26. Therefore absolute sincerity is ceaseless. Being ceaseless, it is lasting. Being lasting, it is evident. Being evident, it is infinite. Being infinite, it is extensive and deep. Being extensive and deep, it is high and brilliant. It is because it is extensive and deep that it contains all things. It is because it is high and brilliant that it overshadows all things. It is because it is infinite and lasting that it can complete all things. In being extensive and deep, it is a counterpart of Earth. In being high and brilliant, it is a counterpart of Heaven. In being infinite and lasting, it is unlimited. Such being its nature, it becomes prominent without any display, produces changes without motion, and accomplishes its ends without action.43
The Way of Heaven and Earth may be completely described in one sentence: They are without any doubleness and so they produce things in an unfathomable way. The Way of Heaven and Earth is extensive, deep, high, brilliant, infinite, and lasting. The heaven now before us is only this bright, shining mass; but when viewed in its unlimited extent, the sun, moon, stars, and constellations are suspended in it and all things are covered by it. The earth before us is but a handful of soil; but in its breadth and depth, it sustains mountains like Hua and Yüeh without feeling their weight, contains the rivers and seas without letting them leak away, and sustains all things. The mountain before us is only a fistful of straw; but in all the vastness of its size, grass and trees grow upon it, birds and beasts dwell on it, and stores of precious things (minerals) are discovered in it. The water before us is but a spoonful of liquid, but in all its unfathomable depth, the monsters, dragons, fishes, and turtles are produced in them, and wealth becomes abundant because of it [as a result of transportation]. The Book of Odes says, “The Mandate of Heaven, how beautiful and unceasing.”44 This is to say, this is what makes Heaven to be Heaven. Again, it says, “How shining is it, the purity of King Wen’s virtue!”45 This is to say, this is what makes King Wen what he was. Purity likewise is unceasing.
27. Great is the Way of the sage! Overflowing, it produces and nourishes all things and rises up to the height of heaven. How exceedingly great! [It embraces] the three hundred rules of ceremonies and the three thousand rules of conduct. It waits for the proper man before it can be put into practice. Therefore it is said, “Unless there is perfect virtue, the perfect Way
cannot be materialized.” Therefore the superior man honors the moral nature and follows the path of inquiry and study. He achieves breadth and greatness and pursues the refined and subtle to the limit. He seeks to reach the greatest height and brilliancy and follows the path of the Mean. He goes over the old so as to find out what is new.46 He is earnest and deep and highly respects all propriety. Therefore when occupying a high position, he is not proud, and when serving in a low position, he is not insubordinate. When the Way prevails in the country, he can rise to official position through his words. When the Way does not prevail in the country, he can preserve himself through silence. The Book of Odes says, “Intelligent and wise, he protects his person.”47 This is the meaning.
Comment. The two different approaches through “honoring the moral nature” and “following the path of study and inquiry” represent the two tendencies between the rationalistic Neo-Confucianism of Ch’eng I and Chu Hsi on the one hand and the idealistic Neo-Confucianism of Lu Hsiang-shan (Lu Chiu-yüan, 1139-1193) and Wang Yang-ming (Wang Shou-jen, 1472-1529) on the other. They were the issue between Chu and Lu in their famous debate in 1175.48
28. Confucius said, “To be stupid and like to use his own judgment, to be in a humble station and like to dictate, to live in the present world and go back to the ways of antiquity—people of this sort bring calamity on themselves. Unless one is the Son of Heaven, he does not decide on ceremonies [of social order], make regulations, or investigate (determine) the form and pronunciation of characters. In the world today, all carriages have wheels of the same size, all writing is done with the same characters,49 and all conduct is governed by the same social relations. Although a man occupies the throne, if he has not the corresponding virtue, he may not dare to institute systems of music and ceremony. Although a man has the virtue, if he does not occupy the throne, he may not dare to institute systems of music and ceremony either.”
Confucius said, “I have talked about the ceremonies of the Hsia dynasty (2183–1752 b.c.?), but what remains in the present state of Ch’i (descendant of Hsia) does not provide sufficient evidence. I have studied the ceremonies of the Shang dynasty (1751-1112 b.c.). They are still preserved in the present state of Sung (descendant of Shang). I have studied the ceremonies of the (Western] Chou dynasty (1111–770 b.c.). They are in use today. I follow the Chou.”50
29. If he who attains to the sovereignty of the world has three important things [ceremonies, regulations, and the form and pronunciation of characters], he will make few mistakes. However excellent may have been the regulations of former times, there is no evidence for them. Without evidence, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in a low position, his position is not an honored one. The position not being honored does not command credence, and not being credited, the people would not follow them. Therefore the Way of the true ruler is rooted in his own personal life and has its evidence [in the following] of the common people. It is tested by the experience of the Three Kings51 and found without error, applied before Heaven and Earth and found to be without contradiction in their operation, laid before spiritual beings without question or fear, and can wait a hundred generations for a sage [to confirm it] without a doubt. Since it can be laid before spiritual beings without question or fear, it shows that he knows [the Principle of] Heaven. Since it can wait for a hundred generations for a sage without a doubt, it shows that he knows [the principles of] man. Therefore every move he makes becomes the way of the world, every act of his becomes the model of the world, and every word he utters becomes the pattern of the world. Those who are far away look longingly for him, and those who are near do not get weary of him. The Book of Odes says, “There they do not dislike him, here they do not get tired of him. Thus from day to day and night to night, they will perpetuate their praise.”52 There has never been a ruler who did not answer this description and yet could obtain early renown throughout the world.
30. Chung-ni (Confucius) transmitted the ancient traditions of Yao and Shun, and he modeled after and made brilliant the systems of King Wen and King Wu. He conformed with the natural order governing the revolution of the seasons in heaven above, and followed the principles governing land and water below. He may be compared to earth in its supporting and containing all things, and to heaven in its overshadowing and embracing all things. He may be compared to the four seasons in their succession, and to the sun and moon in their alternate shining. All things are produced and developed without injuring one another. The courses of the seasons, the sun, and moon are pursued without conflict. The lesser forces flow continuously like river currents, while the great forces go silently and deeply in their mighty transformations. It is this that makes heaven and earth so great.
31. Only the perfect sage in the world has quicknesss of apprehension, intelligence, insight, and wisdom, which enable him to rule all men; magnanimity, generosity, benignity, and tenderness, which enable him to embrace all men; vigor, strength, firmness, and resolution, which enable him to maintain a firm hold; orderliness, seriousness, adherence to the Mean, and correctness, which enable him to be reverent; pattern, order, refinement, and penetration, which enable him to exercise discrimination. All embracing and extensive, and deep and unceasingly springing, these virtues come forth at all times. All embracing and extensive as heaven and deep and unceasingly springing as an abyss! He appears and all people respect him, speaks and all people believe him, acts and all people are pleased with him. Consequently his fame spreads overflowingly over the Middle Kingdom (China, the civilized world), and extends to barbarous tribes. Wherever ships and carriages reach, wherever the labor of man penetrates, wherever the heavens overshadow and the earth sustains, wherever the sun and moon shine, and wherever frosts and dew fall, all who have blood and breath honor and love him. Therefore we say that he is a counterpart of Heaven.
32. Only those who are absolutely sincere can order and adjust the great relations of mankind, establish the great foundations of humanity, and know the transforming and nourishing operations of heaven and earth. Does he depend on anything else? How earnest and sincere—he is humanity! How deep and unfathomable—he is abyss! How vast and great—he is heaven! Who can know him except he who really has quickness of apprehension, intelligence, sageliness, and wisdom, and understands character of Heaven?
33. The Book of Odes says, “Over her brocaded robe, she wore a plain and simple dress,”53 for she disliked the loudness of its color and patterns. Thus the way of the superior man is hidden but becomes more prominent every day,54 whereas the way of the inferior man is conspicuous but gradually disappears. It is characteristic of the superior man to be plain, and yet people do not get tired of him. He is simple and yet rich in cultural adornment. He is amiable and yet systematically methodical. He knows what is distant begins with what is near. He knows where the winds (moral influence) come from. And he knows the subtle will be manifested. Such a man can enter into virtue.
The Book of Odes says, “Although the fish dive and lie at the bottom, it is still quite clearly seen.”55 Therefore the superior man examines his own heart and sees that there is nothing wrong there, and that he is not dissatisfied with himself. The superior man is unequaled in the fact that he [is cautious] in those things which people do not see. The Book of Odes says, “Though the ceiling looks down upon you, be free from shame even in the recesses of your own house.”56 Therefore the superior man is reverent without any movement and truthful without any words. The Book of Odes says, “Throughout the sacrifice not a word is spoken, and yet [the worshipers are influenced and transformed] without the slightest contention.”57 Therefore the superior man does not resort to rewards and the people are encouraged to virtue. He does not resort to anger and the people are awed. The Book of Odes says, “He does not display his virtue, and yet all the princes follow him.”58 Therefore when the superior man is sincere and reverent, the world will be in order and at peace. The Bo
ok of Odes says, “I cherish your brilliant virtue, which makes no great display in sound or appearance.”59 Confucius said, “In influencing people, the use of sound or appearance is of secondary importance.” The Book of Odes says, “His virtue is as light as hair.”60 Still, a hair is comparable.61 “The operations of Heaven have neither sound nor smell.”62
Chu Hsi’s Remark. In the above thirty-third chapter, Tzu-ssu returns to the ideas of “carrying out to the limit” and “exhausting the most refined” (discussed in previous chapters) to search for their source. Furthermore, he extends the discussion to include the effort of the learner who, for his own sake, learns to be careful while alone—an effort which, through earnestness and reverence, culminates in the glory of world peace. Then he further praises the wonder of all this, and does not stop until he describes it as being without sound or smell. What he does is to pick out the essence of the whole work and talk about it in simple terms. He felt deeply and most earnestly as he instructed people by going over the points again and again. Should the student not apply his mind to the utmost [in studying this work]?”
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NATURALISTIC CONFUCIANISM: HSÜN TZU
Mencius and Hsün Tzu (fl. 298–238 b.c.) have generally been considered as representing the two divergent tendencies of idealistic Confucianism and naturalistic Confucianism in ancient China. Whether these two tendencies were derived, correspondingly, from the Doctrine of the Mean and the Great Learning is not clear. At any rate, by teaching the doctrine of the original evil nature of man and the necessity for its control through law and rules of propriety (li), Hsün Tzu stood diametrically opposed to Mencius whose doctrine professed the original goodness of human nature and moral intuition as the source of political and social development. Generally speaking, Hsün Tzu was naturalistic and Mencius idealistic. In this and other respects, they have been compared with Aristotle and Plato, respectively. Nevertheless, we should not forget that they both believed in the perfectibility of all men, in humanity and righteousness as supreme virtues, in kingly government, and in education. So far as their main difference concerning human nature goes, neither followed Confucius strictly. For the sage, all men were alike in nature but become different through practice.1