# Gems of Chinese Literature/Yang Chu-Is Life worth Living?

YANG CHU.
4th century b.c.
[A heterodox thinker who taught the doctrine of egoism, as opposed to the altruism of Mo Tzŭ (q.v.), also a dissenter from Confucianism pure and undefiled.
Yang Chu has left us no book. His views, as given below, are taken from chapter VII of the work ascribed to Lieh Tzŭ (q.v.), the authenticity of which has already been discussed under the name of its alleged author. These views are supposed to be stated in the actual words of Yang Chu, and at any rate may be held to represent adequately the opinions of the great egoist.]
A HUNDRED years are the extreme limit of human life, an age which not one in a thousand attains.
Let us take the case of a man who does. His helpless infancy and his helpless old age will together occupy nearly half the time. Pain and sickness, sorrow and misfortune, actual losses and opportunities missed, anxieties and fears,―these will almost fill up the rest. He may possibly have some ten years or so to the good; but even then he will hardly enjoy a single hour of absolute serenity, undarkened by the gloom of care. What, then, can be the object of human existence? Wherein is happiness to be found?
In the appointments of wealth and luxury? Or in the enjoyment of the pleasures of sense? Alas! those will not always charm, and these may not always be enjoyed.
Then again there is the stimulus of good report, there is the restraint of law, in things we may do and in things we may not do. And thus we struggle on for a breath of fame, and scheme to be remembered after death; ever on our guard against the allurements of sense, ever on the watch over our hearts and actions. We miss whatever of real happiness is to be got out of life, never being able even for a single moment to relax the vigilance of our heed. In what do we differ, indeed, from the fettered captives of a gaol?
The men of old knew that with life they had come but for a while, and that with death they would shortly depart again. Therefore they followed the desires of their own hearts, and did not deny themselves pleasures to which they felt naturally inclined. Fame tempted them not; but led by their instincts alone, they took such ​enjoyments as lay in their path, not seeking for a name beyond the grave. They were thus out of the reach of censure; while as for precedence among men, or length or shortness of life, these gave them concern whatever.
A disciple asked Yang Chu, saying, “Here is a man who values his life, and loves his body so that he may escape death; is that possible?” “We know,” replied Yang Chu, “that there is no one who does not die.” “So that he may obtain a very long life,” said the enquirer; “is that possible?” “We know,” replied Yang Chu, “that no one has a very long life. Life cannot be kept by being valued, nor can the body be strengthened by being loved. Moreover, what will long life do for you? The five passions, with love and hate, are still with us, as of old. Comfort and discomfort of our four limbs are still with us, as of old. The miseries and pleasures of this life are still with us, as of old. The changes of good government and rebellion are still with us, as of old. And since these things are actually heard and seen and do alternate, even a hundred years seem too many; how much more miserable would be a still further prolongation of life?” To this the enquirer rejoined, “If this is so, then a short life would be better than a long one, an end which could be reached by falling on a spear or a sword, by water or by fire.” “Not so,” answered Yang Chu; “once you are born, regard life as a disease, and bear it, following the desires of your heart until death comes; being about to die, regard death as a disease, and bear it, following its lead until there is an end of you. Life and death should both be regarded as diseases, and both should be borne as such; why worry about slowly or quickly in these matters?”