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之窮己 之 學 大有有不

之久而一旦豁

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之物莫不因

至以 之莫

於求

用 至

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未有 窮理

凡也 故惟

天必是 其於

力乎 乎签 其下使以知 知理

which does not proceed on fixed and immutable principles. But because these have not been duly examined, men's knowledge of things has nothing of depth and solidity; therefore, the“TA-HYOH" properly begins, by advising the lover of wisdom to make himself universally acquainted with all things around him, nor to rest satisfied till he comprehend the principles by which they are governed; nay, it advises him furtherconstantly to augment his knowledge of them, so as to aim at penetrating even to their inmost nature. By thus exerting all its strength in the search after knowledge, for a long period, the mind will indubitably become so invigorated and enlarged, as to receive and thoroughly comprehend ideas at once ;* and there will finally be nothing either in the external view of things, or in their mutual connection, in the abstruse, or the more obvi

* The idea conveyed here seems to be, that the examination of things here recommended, in addition to the knowledge which it insures, so strengthens the judgment as to enable the mind to decide at once on the propriety and fitness of things. This section is deemed by the Commentator the most important of the ten.

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ous parts of knowledge, which it will not fully comprehend; as this complete investigation of the nature of things, substantiated by long and suitable experience, must at length render all things clear and luminous. This then, may be term-‹ ed a due investigation of things; and this the summit of knowledge.*

(SECTION VI. On rectifying the ideas and desires of the mind.)

1 That which the Sage has said relative to "rectifying the ideas and desires of the mind," is this; "do not deceive yourself respecting vice and virtue; deeming the former an ill-scent, dislike it as really as a foetid smell; and delight in virtue, as in a beautiful colour. It is this feeling which constitutes self-satisfaction. The superior man, therefore, will diligently regard his conduct as witnessed by himself alone.

* Thus far Chyu-hee's comment, intended to supply what is deficient of the Fifth Section; which, to show that it is merely a comment, the Chinese print in shorter lines than the text; which is also done here.

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2The ignoble man, on the contrary, when remote fron observation, is constantly vicious; nor is there any degree of turpitude at which he does not arrive; yet, beholding a virtuous man, he attempts to conceal his wickedness, and to display an assumed excellence; but men of discernment perceive him as clearly as though they saw his heart and reins: then of what advantage is his dissimulation? This then illustrates the saying, "uprightness within, shines in the outward conduct;" The Superior man therefore will most assiduously regard his conduct when he seems remote from observation. 3 Tsung-tse says,* that which the eyes of ten men (may possibly) examine, and the fingers of ten men handle, is indeed matter of concern! 4 As

come to the soul of this system of ethics, which proceeds wholly on the principle, that knowledge is sufficient to renovate the mind. This knowledge is now supposed to be attained, and vice and virtue being beheld in relation to human life, the next direction is, to regard vice as a foetid smell, and virtue as a beautiful colour, and to cultivate feelings respecting them both which correspond with these ideas; in other words, to regard vice as injuring the character, and virtue as a beautiful attractive. The figures employed, "a fœtid smell," "a

* “Tsung-tse" Quoted as the words of Tsung-ise's disciples.

beautiful

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4 As riches adorn a palace, so virtue adorns the man; when the mind is expanded by virtue and knowledge, the body itself

feels in a state of freedom and enjoyment. Hence the Superior

man will labor to rectify his thoughts and desires.

Thus far the Sixth Section, on rectifying our ideas and wishes.

(SECTION VII. On, "duly regulating the passions.")

When the Sage observes, that self-government depends on the due regulation of the passions, he means, that when the mind is torn with violent anger, it cannot preserve a due equilibrium ; when it is under the influence of inward terror, it cannot be in a proper temperament: even when raised by excessive joy, it cannot be in a right state; and when overwhelmed with grief, it is equally in a state of disorder.

beautiful colour," sufficiently mark the superficial nature of the system: such indeed must be every system of ethics which excludes a holy and heart-searching God; and on this system the present state of morals in China among all ranks of people, is a practical comment.

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2 When the mind, engrossed by some passion, is not duly attentive, a man may look without perceiving, may listen without hearing, and receive food without discerning its taste. This sufficiently tells us, that self-government depends on a due command over the passions.

Thus far the Seventh Section on rectifying the passions and selfgovernment.

(SECTION VIII. On "self-government and domestic order."*)

What the Sage intends by saying that a man's establishing order and virtue in his family, depends on his having the most complete command over his own passions, is this, that a man may possibly err in his duty of loving relatives; in that contempt which he ought to have for those who practise vice, he may err;

* We now come to the effect of duly regulating the passions, virtuous conduct in private and public life; the former of which, social virtue, the writer considers indispensibly necessary to the latter, the government of a province, or kingdom. The virtuous man however is not considered merely as the Master of a Family; he is supposed to be a pattern of filial piety, and fraternal respect, as well as to manifest compassion towards his children and domestics.

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