The St. Louis Republic. [volume] (St. Louis, Mo.) 1888-1919, 1900-07-06
Chinese Civilization The ideal and
the Actual.

BY ID. z. Sheffield IN the July Forum.
Western students of Chinese life and let
ters are surprised at the lofty ideals Of
government, OF the family, and OF society
set forth in tine ancient classical literature.
which from generation TO generation has
eXcrUd an enEObilng influence upon the
thoughts of the people But they are also
surprised that these locals have been real
iZed to so small an extent In government.
in the family, and in society.
Ancient Chinese literature Is a witness
10 the nobility OF human nature in Its
best thoughts ana aspirations The SageS
taught that man IS made for virtue: ''T D
be benevolent 10 to be a man" They taught
that virtue distinguishes men from ami
mails. and that when men fail to be virtu-
Gus they cease to be men. The heart OF
man tends toward goodness as water tends
to flow downward, Water may be forced
upward. but that is not Its tendency: In
like manner men may be driven to evil,
but 1t Is not according 30 their nature. The
mountain clothes itself with forests and YER
dure, but nXmen come from the neighboring
city and cut down the trees: fresh shoots
spiing up from the living roots, but tho
cattle browse them down until the noun
tain is bald and desOldte. and men Say It
Is the nature OF the mountain to be bald
and dcsoiate. Not SO, its condition is tho
result OF violence to Its nature. Thus man 5
nature seeks 10 cIothe itself with virtue,
but IL il asSaiied by external evils, till
finally the recuperative powers OF the heart
beco.ne paraiyzed, and We look upon tho
evil man and say IT is his nature to be
evil. Not so. his true nature has been
overcome by the evil tnttt Is alien TO IL.
THE end Of learning is TO recover the lost
heart" which is the "childheart" that all
men have in common
Conf.cius tersely describes the ideal con-
dition in human relations as realized when
the Prince acquits himself as Prince. the
minister as minister, the father father.
and the son as son. that is, when men in
every rank in society discharge faithfully
the duties belonging to their place. The
law OF heaven" Is the law OF right, .ha
rectly applying this law In the relations Of
life. ConfuciUs taught that the end OF
learning was TO develop and make manifest
the innate virtue. 10 renoyate the people
AID TO rest IN the highest goodness.
Chinese history has not been without sx-
amples of upright rulers and faithful cItl-
zens. OF compassionate fathers and flial
sons but the ideal state. the ideal family.
have been, for the most part, themes TO be
talked about, to be written Of in elegant es-
says but not to be stTiyen after or exps-
TienceG. The "Son of Heaven has usually
proved to be a son of earth In his honda Se
10 the passions and aliurements. Ministers
have been eyes and ears and hands nor for
the service OF their princes. but for the SER
vice Of their Own ignoblc appetites and am
billions. Society has not been ruled by The
Law OF beneVolence, but by the law of sell
fshncss. The operation of this law Is also
seen In family life. Parents regard children
as given to them 10 commands; children in
turn have few rights IN the presence of their
parents are the family gods" and to5 often
they rule In their households with the an
thority OF gods. The disciple OF ConfI,eiIs
learned through observing the relations he
tween the sage and his son that "the SUI
perior man is not intimate with his chill
dren." In general. the hard and selfish
rule Of parents begets a formal and seffish
service In children. Fals.hood and dunItcit,,
take the place OF truthiliness and csE.jor
and unlovins authority is met By unloying
obedience. 800