Evening star. [volume] (Washington, D.C.) 1854-1972, 1927-09-25
CONFUCIUs AS A PHILOSOPHER.

w WHAT Confucius wished to do was to
IA put an end to disorder and barbarism
" " in his state. Like Plato, he had his
theory of political reconstruction.
but he believed that reform should start not
with the nation and its institutions, but with
the individual and his desires. The core OF his
philosophy lies here in one paragraph:
1.-THE illustrious ancients, when they wished
to make clear and to propagate the highest
virtues in the world put their states IN proper
order Before putting their states IN proper
regulating their families they cultivated their
own selves. Before cultivating their own selves
they perfected their souls. Before perrectlng
their souls they tried to be sincere in their
thoughts. Before trying to be sincere IN tneir
thoughts they extended to the utmost tnelr
knowledge Such investigation of knowledge
lay in the investigation of things, and In see
ing them they really We're. When Things
were thus investigated, knowledge became com
plete When knowledge was complete, thelf
thoughts became sincere. When their thoughts
were sincere. their souls became perfect when
their souls were perfect their own selves be-
came cultivated. When their selves were cul,
tivated. their families became regulated When
their families were regulated their states came
to be put in proper order. When their states
were in proper order, the whole world became
peaceful and happy"
~ *
What sort Of man was 1t that this Baconan-
ly objective knowledge would produce? Not the
merely good" man; your goody'goody people,
said Confucus, ARE the thieves OF virtue"
Like Socrates, he wanted the just and intelli-
gent man, and like Nietzsche, he puts an ele-
ment Of aristocracy into his conception OF the
Superman.
1t is only the man with the most perfect
divine moral nature who is able to combine In
himself quckness of apprehension, intelligence
insight and ACKNOWLEDGEMENTS necessary
for the exercise of command; magnanimity.
generosity, benignity and MISUNDERSTANDING
necessary for the exercise of patience; original
1s,o~$I1 49, ,or onf0 md
mination-qualities necessary for the exercise
of endurance dignity, noble seriousness. order
and neutrality-suspicious. necessary for the ex-
erciSe of selfrespect; grace, method, deHcacy
and lucidity-qualities necessary for the eXer-
else of critical judgment.
Thus all-embracng and vast is the nature
of such man. Profound 1t is and tnexhaust'
ible, like living spring of water, ever run
ming out with life and vitality. All-embracing
and vast it is like Heaven. Profound and in.
exhaustibe, it is like the abyss.
AS soon as such a shall make his ap.
pearance in the world. all people shall rever.
him. Whatever he says, all people will
believe it. Whatever he does all people will
be pleased with it. Thus his name and fame
will spread and Ali all the civilized world, ex-
tending even to savage countries. Wherever
ships and carriages reach, wherever the labor
and enterprise of men penetrate, wherever the
heavens overshadow and the earth sustans,
wherever and moon shine wherever frost
and dew fall-all who have life and breath will
honor him. Therefore, we may say, He is the
equal of God"
X X X
But the superior man" is no blonde beast"
ruthlessly strong: such conception would have
seemed barbaric to any cultured Chinaman. On
the contrary, Confucius accepts the golden rule,
and states it perfectly: What you do not
wish others to do unto you. do not do unto
them" when you see good man, think Of
emulating him; when you see bad man, ex.
anime your own heart" This does not mean
humility or meek surrender; Confucius here
parts bravely from the quietism of Laotse.