the entire bent of his will, thinking, searching, and closely examining;–let him do this day after day, through a long space of time, accumulating what is good, and he will penetrate as far as a spiritual Intelligence, he will become a ternion with Heaven and Earth. It follows that the characters of the sages were what any man may reach by accumulation. It may be said :-"To be sage may thus be reached by accumulation ;-why is it that all men cannot accumulate to this extent?' I reply:-They may do so, but they cannot be made to do so. The mean man might become a superior man, but he is not willing to be a superior man. The superior man might become a mean man, but he is not willing to be a mean man. It is not that the mean man and the superior man may not become the one the other; their not becoming the one the other is because it is a thing which may be, 'but cannot be made to be. Any traveller on the road may become like Yü :-the case is so; that any traveller on the road can really become like Yü :-this is not a necessary conclusion. Though any one, however, cannot really become like Yü, that is not contrary at all to the truth that he may become so. One's feet might travel all over the world, but there never was one who was really able to travel all over the world. There is nothing to prevent the mechanic, the farmer, and the merchant from practising each the business of the others, but there has never been a case when it has really been done. Looking at the subject in this way, we see that what may be need not really be; and although it shall not really be, that is not contrary to the truth that it might be. It thus appears that the difference is wide between what is really done or not really done, and what may be or may not be. It is plain that these two cases may not become the one the other. Yao asked Shun what was the character of the feelings proper to man. Shun replied, "The feelings proper to man are very unlovely; why need you ask about them? When a man has got a wife and children, his filial piety withers away; under the influence of lust and gratified desires, his good faith to his friends withers away; when he is full of dignities and emoluments, his loyalty to his sovereign withers away. The natural feelings of man! The natural feelings of man! They are very unlovely. Why need you ask about them? It is only in the case of men of the highest worth that it is not so.' 為衰妻堯爲為也。工禹,則而人,也,日,積善使仁 不於子明然用匠足塗不而故聖而而塗義 農可之相不小可致不之 能觀賈,以人,為肯人積矣.. 不之未徧能者爲可而 嘗行為可小以致、 不天禹以人, 然 與可可下未而 然。君 於 人而舜 之孝日 情衰人 情 人親何 可以以然必不人 對 不為相而然可君而不 不信人 美衰 其必事 嘗 雖也者,肯積 塗嘗君也。 文 甚 遠雖而徧為之不子曰 不 美 其能嘗天無可以子以 焉.祿 仁義之可知之理可能之具然則其可以爲禹明矣今 善而不息則通於神明參於天地矣故聖人者人之所 使塗之人伏術爲學專心一志思索孰察加日縣外積 矣,不未行禹人,可君 不無能下害以 可害相者可爲為 以可為也 相事為 There is a knowledge characteristic of the sage; a knowledge characteristic of the scholar and superior man ; a knowledge characteristic of the mean man; and a knowledge characteristic of the mere servant. In much speech to show his cultivation and maintain consistency, and though he may discuss for a whole day the reasons of a subject, to have a unity pervading the ten thousand changes of discourse :-this is the knowledge of the sage. To speak seldom, and in a brief and sparing manner, and to be orderly in his reasoning, as if its parts were connected with a string :-this is the knowledge of the scholar and superior man. Flattering words and disorderly conduct, with undertakings often followed by regrets :-these mark the knowledge of the mean man. Hasty, officious, smart, and swift, but without consistency; versatile, able, of extensive capabilities, but without use; decisive in discourse, rapid, exact, but the subject unimportant; regardless of right and wrong, taking no account of crooked and straight, to get the victory over others the guiding object :-this is the knowledge of the mere servant. There is bravery of the highest order; bravery of the middle order; bravery of the lowest order. Boldly to take up his position in the place of the universally acknowledged Mean; boldly to carry into practice his views of the doctrines of the ancient kings; in a high situation, not to defer to a bad sovereign, and in a low situation not to follow the current of a bad people; to consider that there is no poverty where there is virtue, and no wealth or honour where virtue is not ; when appretiated by the world, to desire to share in all men's joys and sorrows; when unknown by the world, to stand up grandly alone between heaven and earth, and have no fears :-this is the bravery of the highest order. To be reverently observant of propriety, and sober-minded; to attach importance to adherence to fidelity, and set little store by material wealth; to have the boldness to push forward men of worth and exalt them, to hold back undeserving men, and get them deposed :—this is the bravery of the middle order. To be devoid of self-respect and set a great value on wealth; to feel complacent in calamity, and always have plenty to say for himself; saving himself in any way, without regard to right and wrong; whatever be the real state of a case, making it his object to get the victory over others :-this is the bravery of the lowest order. The fan-são and the chû-sh? were the best bows of antiquity; but without their regulators, they could not adjust themselves. The tsung of duke Hwan, the chûch of Tâi-kung, the lû of 繁下解者意則貴,俗身有知急 言徑之有有 弱勇苟敢儉傀天於先上也不便也而千 解苟免不恤是非然不然之情以期勝人爲意是 繁鉅黍古之弓也然而不得祢則不能自 亂王勇 恤敏 有者,是而 有 敢中 仁行勇 之其者 意有 下 非無 不恤是非不論曲直以期勝人爲意是役夫之 亂下 魄事 期而 繩是 悔,是罣 小君之 世有 意速人子知 二、君、 無下直 自是廣 背而之冨不其 也。也 之不齊其 之千舉萬變其統類一也是聖人之知也少言則 king Wăn, the hú of prince Chwang, the kan-tsiang, mo-yê, chi-chüch and p'i-lü of Ho-la-these were the best swords of antiquity; but without the grindstone and whetstone they would not have been sharp; without the strength of the arms that wielded them they would not have cut anything. The ca-lit, the li-chi, the hsien-li, and the lü-r-these were the best horses of antiquity; but there were still necessary for them the restraints in front of bit and bridle, the stimulants behind of whip and cane, and the skilful driving of a Tsao-fi, and then they could accomplish a thousand li in one day. So it is with man :-granted to him an excellent capacity of nature and the faculty of intellect, he must still seek for good teachers under whom to place himself, and make choice of friends with whom he may be intimate. Having got good masters and placed himself under them, what he will hear will be the doctrines of Yao, Shun, Yi, and Tang; having got good friends and become intimate. with them, what he will see will be deeds of selfconsecration, fidelity, reverence, and complaisance :-he will go on from day to day to benevolence and righteousness, without being conscious of it: a natural following of them will make him do so. On the other hand, if he live with bad men, what he will hear will be the language of deceit, calumny, imposture, and hypocrisy; what he will see will be conduct of filthiness, insolence, lewdness, corruptness, and greed:-he will be going on from day to day to punishment and disgrace, without being conscious of it; a natural following of them will make him do so. The Record says, 'If you do not know your son, look at his friends; if you do not know your prince, look at his confidants. All is the influence of association! All is the influence of association! 右.傅者、邪、處、義則 所 驊力良曶.正. 劒闔桓 也閭公 右靡而已矣靡而已矣 傅日不知其子視其友不知其君視其左 靡讓之 於也然行 所也。也 有 銜纖斷. 所聞者堯舜禹湯之道也得友而友之 身長師必 友而將里 不進而事求 善於友之賢 1淫人仁之則師 鞭古 II. AN EXAMINATION OF THE NATURE OF MAN. BY HAN WĂN-KUNG. The NATURE dates from the date of the life; the FEELINGS date from contact with external things. There are three GRADES of the nature, and it has five CHARACTERISTICS. There are also three GRADES of the feelings, and they have seven CHARACTERISTICS. To explain myself:--The three grades of the nature are the Superior, the Middle, and the Inferior. The superior grade is good, and good only; the middle grade is capable of being led: it may rise to the superior, or sink to the inferior; the inferior is evil, and evil only. The five characteristics of the nature are-Benevolence, Righteousness, Propriety, Sincerity, and Knowledge. In the Superior Grade, the first of these characteristics is supreme, and the other four are practised. In the Middle Grade, the first of these characteristics is not wanting: it exists, but with a little tendency to its opposite; the other four are in an ill-assorted state. In the Inferior Grade there is the opposite of the first characteristic, and constant rebelliousness against the other four. The grade of the nature regulates the manifestation of the feelings in it. Again:-The three grades of the feelings are the Superior, the Middle, and the Inferior; and their seven characteristics are-Joy, Anger, Sorrow, Fear, Love, Hatred, and Desire. In the Superior Grade, these seven all move, and each in its due place and degree. In the Middle Grade, some of the characteristics are in excess, and some in defect; but there is a seeking to give them their due place and degree. In the Inferior Grade, whether they are in excess or defect, there is a reckless acting according to the one in immediate predorainance. The grade of the feelings regulates the influence of the nature in reference to them. Speaking of the nature, Mencius said :-"Man's nature is good;' the philosopher Hsün said :—'Man's nature is bad;' the philosopher Yang said :-'In the nature of man good and evil are mixed together.' Now, to say that the nature, good at first, subsequently becomes 之孟品。七甚於喜品。之也五者而上三性性 惡。之 所也怒之五少主日下下其 之性惡楊子之言性日人之性善惡混夫始 孟子之言性日人之性善荀子之言性日人 與 然而哀 始人 其於 合中 也動而處其中中焉者之於七也有所 焉- 日下上以 韓文公原性篇 性也者與生俱生也情也者接於物而生也 .於焉日已已何性者 以性四者智。矣,矣。也,者接 混,於焉所焉性情 情下 王 五者以者之之 日其者 bad; or that, bad at first, it subsequently becomes good; or that, mixed at first, it subsequently becomes, it may be, good, it may be, bad :-in each of these cases only the nature of the middle grade is dealt with, and the superior and inferior grades are neglected. Those philosophers are right about one grade. and wrong about the other two. When Shu-yü was born, his mother knew, as soon as she looked at him, that he would fall a victim to his love of bribes. When Yang Sze-wo was born, the mother of Shû-hsiang knew, as soon as she heard him cry, that he would cause the destruction of all his kindred. When Yüeh-tsião was born, Tsze-wǎn considered it was a great calamity, knowing that through him the ghosts of the Zo-âo family would all be famished.—With such cases before us, can it be said that the nature of man (i. e. all men) is good ? When How-chi was born, his mother had no suffering; and as soon as he began to creep, he displayed all elegance and intelligence. When king Wăn was in his mother's womb, she experienced no distress; after his birth, those who tended him had no trouble; when he began to learn, his teachers had no vexation.—With such cases before us, can it be said that the nature of man (i. e. all men) is evil? Chû was the son of Yão, and Chûn the son of Shun; Kwan and Ts'âi were sons of king Wăn. They were instructed to practise nothing but what was good, and yet they turned out villains. Shun was the son of Kû-sâu, and Yû the son of K'wăn. They were instructed to practise nothing but what was bad, and yet they turned out sages.—With such cases before us, can it be said that in the nature of man (i. e. all men) good and evil are blended together ? Having these things in view, I say that the three philosophers, to whom I have referred, dealt with the middle grade of the nature, and neglected the superior and the inferior; that they were right about the one grade, and wrong about the other two. It may be asked, 'Is it so, then, that the superior and inferior grades of the nature can never be changed ?' I reply:-The nature of the superior grade, by application to learning, becomes more intelligent, and the nature of the inferior grade, through awe of power, comes to have few faults. The superior nature, therefore, may be taught, and the inferior nature may be restrained; but the grades have been pronounced by Confucius to be unchangeable. 下學 故之姦堯也嶷后果也生叔者歟善 者而然 日性瞽之 善叟朱 善子也魚也,皆而 之乎。 之惡母災 管乎不其 憂,始 者 下者可制也其品則孔子謂不移也 其一而失其二者也 學而愈明下之性畏威而算罪是故上者可學而 日,然則性之上下者其終不可移乎日上之性就 故曰三子之言性也舉其中而遺其上下者也得 姦瞽叟之舜鯀之禹習非不惡也而卒爲聖人人 堯之朱舜之均文王之管蔡習非不善也而卒 然文王之在母也母不憂既生也傅不勤旣學 后稷之生也其母無災其始匍匐也則歧歧然嶷 也子文以爲大戚知若敖氏之鬼不食也人之性 生也叔向之母聞其號也知必滅其宗越椒之生 叔魚之生也其母視之知其必以賄死楊食我之 歟皆舉其中而遺其上下者也得其一而失其二 善而進惡歟始惡而進善歟始也混而今也善惡 之其 者,也。 也。故. |
