Readings in Classical Chinese Philosophy Part 29

In every case, ritual begins in that which must be released, reaches full development in giving it proper form, and finishes in providing it satisfaction. And so when ritual is at its most perfect, the requirements of inner dispositions and proper form are both completely fulfilled.38 At its next best, the dispositions and outer form overcome one another in succession. Its lowest manner is to revert to the dispositions alone so as to subsume everything in this grand unity.

By ritual, Heaven and earth harmoniously combine; By ritual, the sun and the moon radiantly s.h.i.+ne; By ritual, the four seasons in progression arise; By ritual, the stars move orderly across the skies; By ritual, the great rivers through their courses flow; By ritual, the ten thousand things all thrive and grow; By ritual, for love and hate proper measure is made; By ritual, on joy and anger fit limits are laid.

By ritual, compliant subordinates are created, By ritual, enlightened leaders are generated; With ritual, all things can change yet not bring chaos, But deviate from ritual and you face only loss.

Is not ritual perfect indeed! It establishes a lofty standard that is the ultimate of its kind, and none under Heaven can add to or subtract from it. In it, the fundamental and the secondary accord with each other, and beginning and end match each other. In its differentiations of things, it is the utmost in patterning. In its explanations, it is the utmost in keen discernment. Those under Heaven who follow it will have good order. Those who do not follow it will have chaos. Those who follow it will have safety. Those who do not follow it will be endangered. Those who follow it will be preserved. Those who do not follow it will perish. The petty man cannot fathom it. Deep indeed is the principle of ritual! Investigations into the hard and the white, the same and the different drown when they try to enter into it.39 Vast indeed is the principle of ritual! Those expert in creating inst.i.tutions and the purveyors of perverse, vulgar doctrines are lost when they try to enter it. High indeed is the principle of ritual! Those who take violent arrogance, haughty indulgence, and contempt of custom for loftiness fall when they try to enter it.

And so, when the ink-line is reliably laid out, then one cannot be deceived by the curved and the straight. When the scale is reliably hung, then one cannot be deceived by the light and the heavy. When the compa.s.s and carpenter's square are reliably set out, then one cannot be deceived by the circular and the rectangular. The gentleman examines ritual carefully, and then he cannot be deceived by trickery and artifice. Thus, the ink-line is the ultimate in straightness, the scale is the ultimate in balance, the compa.s.s and carpenter's square are the ultimate in circular and rectangular, and ritual is the ultimate in the human way. Those who nevertheless do not take ritual as their model nor find sufficiency in it are called "standardless commoners." Those who take ritual as their model and find sufficiency in it are called "men of standards." To be able to reflect and ponder what is central to ritual is called "being able to deliberate." To be able not to diverge from what is central to ritual is called "being able to be firm." When one can deliberate and be firm, and adds to this fondness for it, then this is to be a sage. Thus, Heaven is the ultimate in height, earth is the ultimate in depth, the boundless is the ultimate in breadth, and the sage is the ultimate in the Way. And so, learning is precisely learning to be a sage-one does not learn solely so as to become a standardless commoner.

Ritual takes resources and goods as its implements. It takes n.o.ble and lowly as its patterns. It takes abundance and scarcity as its differentiations. It takes elevating some and lowering others as its essentials. When patterning and order are made bountiful, and the dispositions and implements are limited, this is the most elevated state of ritual. When the dispositions and implements are made bountiful, but the patterning and order are limited, this is the lowest state of ritual. When patterning and order, dispositions and implements are in turn central and peripheral, so that they proceed together and are mixed evenly, this is the intermediate course of ritual. And so at his greatest, the gentleman achieves the most elevated state of ritual, and at the least he fulfills completely its lowest form, and when in intermediate circ.u.mstances, he dwells in its intermediate form. Whether going slowly, quickly, or at full gallop, he never departs from this, for this is the gentleman's home and palace. If a person grasps this, he is a man of good breeding or a gentleman. If he departs from this, he is but a commoner. Thus, to be able to travel everywhere in its midst and in every case obtain its proper arrangement is to be a sage. And so, being generous is due to the acc.u.mulated richness of ritual. Being great is due to the vastness of ritual. Being lofty is due to the elevated nature of ritual. Being enlightened is due to the exhaustive nature of ritual. The Odes says, "Their rituals and ceremonies completely follow the proper measure. Their laughter and speech are completely appropriate."40 This expresses my meaning.

Ritual is that which takes care to order living and dying. Birth is the beginning of people, and death is the end of people. When beginning and end are both good, then the human way is complete. Thus, the gentleman is respectful of the beginning and careful about the end. When end and beginning are treated alike, this is the way of the gentleman, and the proper form contained in ritual and the standards of righteousness. To treat people generously while alive but stingily when dead is to show respect to those with awareness and show arrogance to those without awareness. This is the way of a vile person and is an att.i.tude of betrayal. The gentleman considers it shameful to use such a betraying att.i.tude in dealing with servants and children-how much more so in the case of those he exalts and those he loves! . . .

For the funeral of the Emperor, one notifies all within the four seas and summons the feudal lords. For the funeral of a feudal lord, one notifies all allied states and summons the grand ministers. For the funeral of a grand minister, one notifies all within his state and summons those distinguished among the well-bred. For the funeral of a distinguished, well-bred man, one notifies all in his county and summons his a.s.sociates. For the funeral of a common person, one gathers together his family and friends and notifies all within the neighborhood and district. For the funeral of an executed convict one is not allowed to a.s.semble his family and friends but rather summons only his wife and children. The coffin's thickness may be only three inches. There may be only three layers of burial clothing and coverings. One is not allowed to decorate the coffin. One is not allowed to have the funeral procession during the day but must rather perform the interment at night. One goes out to bury him wearing ordinary clothing, and upon the return, there are to be no periods of crying, no wearing of mourning garb, and no differentiation of mourning periods for closer and more distant relatives. Everyone is to return to their normal ways and revert to their original state. When a person has just been buried, but it is as though there had never been a funeral and the matter has simply come to an end, this is called the greatest disgrace.41 Ritual takes care that fortunate and unfortunate events do not intrude upon each other. When it comes to the point where one has to place gauze on the person's face42 and listen for breathing, then the loyal minister and filial son know that his illness is serious indeed. Even so, they do not yet seek the items for dressing the corpse and the lying-in-state. They weep and are filled with fear. Even so, they do not stop in their feelings of hoping that miraculously the person will live, and they do not cease their attempts to maintain the person's life. Only when the person has truly died do they then make and prepare the necessary items.

Thus, even the best equipped households are sure to pa.s.s a day before the lying-in-state, and three days before the mourning garments are complete. Only then do those sent to notify people far away set out, and only then do those responsible for preparing things get to work. And so, at its longest, the lying-in-state is not to last for more than seventy days, and at its quickest, it is not to last less than fifty days. Why is this? I say: It is so that those far away can come, so that many needs can be fulfilled, and so that many matters can be accomplished. The loyalty expressed in this is of the highest sort. The proper regulation involved in this is of the greatest type. The good form displayed in this is of the greatest kind. . . .

The standard practice of funeral rites is that one changes the appearance of the corpse by gradually adding more ornamentation, one moves the corpse gradually further away, and over a long time one gradually returns to one's regular routine. Thus, the way that death works is that if one does not ornament the dead, then one will come to feel disgust at them, and if one feels disgust, then one will not feel sad. If one keeps them close, then one will become casual with them, and if one becomes casual with them, then one will grow tired of them. If one grows tired of them, then one will forget one's place, and if one forgets one's place, then one will not be respectful. If one day a person loses his lord or father, but his manner in sending them off to be buried is neither sad nor respectful, then he is close to being a beast. The gentleman is ashamed of this, and so the reason that he changes the appearance of the corpse by gradually adding more ornamentation is to eliminate any disgust. The reason that he moves the corpse gradually further away is to pursue respectfulness. The reason that only over a long time does he gradually return to his regular routine is to properly adjust his life.

Ritual cuts off what is too long and extends what is too short. It subtracts from what is excessive and adds to what is insufficient. It achieves proper form for love and respect, and it brings to perfection the beauty of carrying out the standards of righteousness. Thus, fine ornaments and coa.r.s.e materials, music and weeping, happiness and sorrow-these things are opposites, but ritual makes use of them all, employing them and alternating them at the appropriate times. And so, fine ornaments, music, and happiness are that by which one responds to peaceful events and that by which one pays homage to good fortune. Coa.r.s.e mourning garments, weeping, and sorrow are that by which one responds to threatening events and that by which one pays homage to ill fortune. Thus, the way ritual makes use of fine ornaments is such as not to lead to exorbitance and indulgence. The way it makes use of coa.r.s.e mourning garments is such as not to lead to infirmity or despondency. The way it makes use of music and happiness is such as not to lead to perversity or laziness. The way it makes use of weeping and sorrow is such as not to lead to dejection or self-harm. This is the mid-way course of ritual.

Thus, when the changes in disposition and appearance are sufficient to differentiate good fortune and ill fortune and to make clear the proper measures for n.o.ble and lowly, close relations and distant relations, then ritual stops. To go beyond this is vile, and even should it be a feat of amazing difficulty, the gentleman will still consider it base. And so, to measure one's food and then eat it, to measure one's waist and then tie the mourning sash, to show off to those in high positions one's emaciation and infirmity-this is the way of a vile person. It is not the proper patterning of ritual and the standards of righteousness; it is not the true disposition of a filial son. It is rather the behavior of one acting for ulterior purposes.

And so, a joyful glow and a s.h.i.+ning face, a sorrowful look and a haggard appearance-these are the ways in which the dispositions in good fortune and ill fortune,43 happiness and sorrow are expressed in ones countenance. Singing and laughing, weeping and sobbing-these are the ways in which the dispositions in good fortune and ill fortune, happiness and sorrow are expressed in one's voice. Fine meats and grains and wine and fish, gruel and roughage and plain water-these are the ways in which the dispositions in good fortune and ill fortune, happiness and sorrow are expressed in one's food and drink. Ceremonial caps and embroidered insignias and woven patterns, coa.r.s.e cloth and a mourning headband and thin garments and hempen sandals-these are the ways in which the dispositions in good fortune and ill fortune, happiness and sorrow are expressed in one's dress. Homes and palaces and cus.h.i.+ons and beds and tables and mats, a thatched roof and mourning lean-to and rough mat and earthen pillow-these are the ways in which the dispositions in good fortune and ill fortune, happiness and sorrow are expressed in one's dwelling.

In people's lives originally there are the beginnings of these two dispositions. If you cut them short and extend them, broaden them and narrow them, add to them and subtract from them, make them conform to their proper cla.s.ses and fully express them, make them abundant and beautify them, cause root and branch, beginning and end all to go smoothly and fit together, then they can serve as the model for ten thousand ages-and just such is what ritual does! None but a devotedly and thoroughly cultivated gentleman can understand it.

Thus, I say that human nature is the original beginning and the raw material, and wei , "deliberate effort," is to pattern and order it and make it exalted. If there were no human nature, then there would be nothing for deliberate effort to be applied to. If there were no deliberate effort, then human nature would not be able to beautify itself. Human nature and deliberate effort must unite, and then the reputation of the sage and the work of unifying all under Heaven is thereupon brought to completion. And so I say, when Heaven and earth unite, then the myriad creatures are born. When yin and yang interact, then changes and transformations arise. When human nature and deliberate effort unite, then all under Heaven is ordered. For Heaven can give birth to creatures, but it cannot enforce distinctions among creatures. Earth can support people, but it cannot order people. In the world, the ten thousand things and human beings all must await the sage, and only then will they be appropriately divided up. The Odes says, "He mollifies the hundred spirits, and extends this to the rivers and towering peaks."44 This expresses my meaning.45. . .

For the burial offerings,46 among the hats there is to be a helmet but no straps for binding the hair. There are to be various vessels and containers, but they are to be empty and unfilled. There are to be mats but no bedding materials. The wooden utensils are not to be completely carved, the pottery utensils are not to be finished products, and the utensils woven from reeds are not to be capable of holding things. A set of music pipes is to be prepared, but they are not to be harmonized. A lute and zither are to be laid out, but they are not to be tuned. A chariot is to be included in the burial, but the horse returns home. This is to indicate that these things will not be used.

One prepares the utensils used by the person in life and takes them to the tomb, and this resembles the way one acts when moving house. The spirit goods are to be simple and not perfect. They are to have the appearance of the regular items but are not to be functional. One drives a chariot out to the tomb and buries it, but the bit ornaments, bridle, and harness are not to be included. This makes clear that these things will not be used. One uses the symbols of moving house but also makes clear that the things will not be used, and these are all means by which to emphasize sorrowfulness. . . .

To deprive the dead in order to give to the living is called Mohism. To deprive the living in order to give to the dead is called confusion. To kill the living in order to send off the dead is called villainy.47. . .

Among all the living things between Heaven and earth, those that have blood and qi are sure to have awareness, and of those that have awareness, none does not love its own kind. Now if one of the great birds or beasts loses its group of companions, then after a month or a season has pa.s.sed, it is sure to retrace its former path and go by its old home. When it does, it is sure to pace back and forth, cry out, stomp the ground, pause hesitatingly, and only then is it able to leave the place. Even among smaller creatures such as swallows and sparrows, they will still screech for a moment before being able to leave. Thus, among the creatures that have blood and qi, none has greater awareness than man, and so man's feeling for his parents knows no limit until the day they die. Will we follow foolish, ignorant, perverse men? Those who have died that morning they forget by that evening. If one gives way to this, then one will not even be as good as the birds and beasts. How could such people come together and live in groups without there being chaos? Will we follow cultivated gentlemen? For them the twenty-five months of the three-year mourning period pa.s.ses by as quickly as a galloping horse glimpsed through a crack. If one simply acquiesces in this, then mourning would continue without end. Therefore, the former kings and sages accordingly established a middle way and fixed a proper measure for it, such that once mourning is made sufficient to achieve good form and proper order, then one stops it.

That being the case, then how is it divided up? I say: The mourning for those most close is broken off at one year. Why is that? I say: By then, Heaven and earth have already gone through their alterations, the four seasons have already completed their course, and everything in the world changes and begins again. Thus, the sage kings accordingly took this and made it their image. That being the case, then why the three-year mourning period? I say: To add loftiness to it, they accordingly made the period double, and thus it continues for another year. What about the mourning of nine months and below? I say: They accordingly made it not as great. Thus, the three-year mourning period is the most lofty, the sima and xiao-gong mourning periods are the most slight,48 and the year-long and nine-month mourning periods are in between. The sage kings took an image from Heaven above, they took an image from earth below, they took a standard from humans in the middle, and then the order by which people are to live together in harmony and unity was complete. . . .

The sacrificial rites are the refined expression of remembrance and longing. To be moved and feel upset are things that cannot but come upon one at times. And so, on occasions when people are happy and join together harmoniously, then a loyal minister or filial son will also be moved and such feelings will come to him. When the feelings that come to him stir him greatly but are deprived of an outlet and stopped, then with regard to the refined expression of remembrance he will feel anguished and unsatisfied, and his practice of ritual and proper regulation will be lacking and incomplete. And so, the former kings accordingly established a proper form for it, and thereby was set what is righteous in venerating those esteemed and loving those intimate. Thus I say: The sacrificial rites are the refined expression of remembrance and longing. They are the utmost in loyalty, trustworthiness, love, and respect. They are the fullest manifestation of ritual, proper regulation, good form, and proper appearance. If one is not a sage, then one will not be able to understand them. The sage clearly understands them. The well-bred man and the gentleman are at ease in carrying them out. The officials take them as things to be preserved. The common people take them as their set customs. The gentleman regards them as the way to be a proper human being. The common people regard them as serving the ghosts. . . .

For the ritual sacrifices, one engages in divination and determines the appropriate day. One fasts and sweeps out the site, sets out tables and food offerings, and has the "announcement to the a.s.sistant,"49 as if the deceased were attending a banquet. The impersonator of the dead takes the goods and from each of them makes a sacrifice, as if the deceased were tasting them.50 No helper raises the toast, but rather the host himself takes hold of the cup, as if the deceased were engaging in the toast. When the guests leave, the host sends them off and bows to them as they go, then returns and changes his clothing.51 He goes back to this position and cries, as if the deceased had left. How full of sorrow! How full of respect! One serves the dead as if one were serving the living, and one serves the departed as if one were serving a surviving person. One gives a shape to that which is bodiless and in magnificent fas.h.i.+on accomplishes proper form.

Chapter Twenty: Discourse on Music.

Music is joy, an unavoidable human disposition.52 So, people cannot be without music; if they feel joy, they must express it in sound and give it shape in movement. The way of human beings is that changes in the motions of their nature are completely contained in these sounds and movements. So, people cannot be without joy, and their joy cannot be without shape, but if it takes shape and does not accord with the Way, then there will inevitably be chaos. The former kings hated such chaos, and therefore they established the sounds of the Ya and the Song53 in order to guide them. They caused the sounds to be enjoyable without becoming excessive.54 They caused the patterns to be recognizable without becoming degenerate. They caused the progression, complexity, intensity, and rhythm of the music to be sufficient to move the goodness in people's hearts. They caused perverse and corrupt qi to have no place to attach itself to them. This is the manner in which the former kings created music, and so why is Mozi denouncing it?55 And so, when music is performed in the ancestral temple and the ruler and ministers, superiors and inferiors listen to it together, there are none who do not become harmoniously respectful. When it is performed within the home and father and sons, elder and younger brothers listen to it together, there are none who do not become harmoniously affectionate. And when it is performed in the village, and old and young people listen to it together, there are none who do not become harmoniously cooperative. Thus, music observes a single standard in order to fix its harmony, it brings together different instruments in order to ornament its rhythm, and it combines their playing in order to achieve a beautiful pattern. It is sufficient to lead people in a single, unified way, and is sufficient to bring order to the myriad changes within them. This is the method by which the former kings created music, and so why is Mozi denouncing it?56. . .

Chapter Twenty-One: Undoing Fixation.

Almost always, the problem with people is that they become fixated on one angle and are deluded about the greater order of things. If they are brought under control, then they will return to the right standards. If they are of two minds, then they will be hesitant and confused. There are not two Ways for the world, and the sage is not of two minds. Nowadays the feudal lords have different governments, and the hundred schools have different teachings, so that necessarily some are right and some are wrong, and some lead to order and some lead to chaos. The rulers of chaotic states and the followers of pernicious schools all sincerely seek what they consider correct and put themselves into achieving it. They hate what they consider erroneous views of the Way, and others are seduced into following their same path. They selfishly favor the approach in which they have acc.u.mulated effort and only fear to hear it disparaged. They rely on it when regarding other approaches and only fear to hear those others praised. Therefore, they depart further and further from getting under control and think they are right not to stop. Is this not because they have become fixated on one angle and missed the true object of their search? If the heart does not apply itself to the eyes, then black and white can be right in front of you and the eyes will not see them. If the heart does not apply itself to the ears, then drums and thunder can be right at your side and the ears will not hear them. How much more so in the case of that which is applying itself in the first place!57 The person of true Virtue and the true Way is denounced from above by the rulers of chaotic states, and denounced from below by the followers of pernicious schools. Is this not lamentable?

Thus, among the cases of fixation, one can be fixated on desires, or one can be fixated on dislikes. One can be fixated on origins, or one can be fixated on ends. One can be fixated on what is far away, or one can be fixated on what is nearby. One can be fixated by broad learning, or one can be fixated by narrowness. One can be fixated on the ancient past, or one can be fixated on the present. In whatever respect the ten thousand things are different, they can become objects of fixation to the exclusion of each other. This is the common problem in the ways of human hearts. . . .

Mozi was fixated on the useful and did not understand the value of good form. Songzi was fixated on having few desires and did not understand the value of achieving the objects of desires. Shenzi was fixated on laws and did not understand the value of having worthy people. Shen Buhai was fixated on power and did not understand the value of having wise people. Huizi was fixated on words and did not understand the value of their corresponding objects. Zhuangzi was fixated on the Heavenly and did not understand the value of the human.

Thus, if one speaks of it in terms of usefulness, then the Way will consist completely in seeking what is profitable. If one speaks of it in terms of desires, then the Way will consist completely in learning to be satisfied. If one speaks of it in terms of laws, then the Way will consist completely in making arrangements. If one speaks of it in terms of power, then the Way will consist completely in finding what is expedient. If one speaks of it in terms of wording, then the Way will consist completely in discoursing on matters. If one speaks of it in terms of the Heavenly, then the Way will consist completely in following along with things. These various approaches are all merely one aspect of the Way. As for the Way itself, its substance is constant, yet it covers all changes. No one aspect is sufficient to exhibit it fully.

People of biased understanding observe just a single aspect of the Way and are unable to recognize it as such. So, they think it sufficient and proceed to embellish it. On the inside, they use it to disorder their own lives. On the outside, they use it to confuse other people. As superiors, they use it to transfix their subordinates. As subordinates, they use it to transfix their superiors. This is the disaster of being fixated and blocked up in one's thinking. Kongzi was benevolent, wise, and was not fixated, and so through his study of various methods, he was worthy of being one of the former kings. His one line alone grasped the way of the Zhou and upheld and used it, because he was not fixated by acc.u.mulated efforts in any area. Thus, his Virtue equals that of the Duke of Zhou, and his name ranks with those of the three kings. This is the good fortune that comes from not being fixated.

The sage knows the problems in the ways of men's hearts, and sees the disaster of being fixated and blocked up in one's thinking. So, he is neither for desires, nor for dislikes, is neither for the origins, nor for the end results, is neither for what is near, nor for what is far away, is neither for what is broad, nor for what is shallow, is neither for the ancient past, nor for the present. He lays out all the ten thousand things and in their midst hangs his scales over them. For this reason, the various different things are unable to become fixating and so disorder the proper categories of things.

What am I calling his "scales"? I say: It is the Way. Thus, one's heart must not be ignorant of the Way. If the heart does not know the Way, then it will not approve of the Way, but will rather approve what is not the Way. For what person would wish to be so dissolute as to keep to what they disapprove and reject what they approve? If one chooses people using a heart that does not approve of the Way, then one is sure to accord with people who do not follow the Way, and one will not know to accord with people who do follow the Way. To use a heart that does not approve of the Way and to join together with people who do not follow the Way when judging people who do follow the Way-this is the root of chaos.

How will one know [which are the people who follow the Way]? I say: The heart must know the Way, and only then will it approve of the Way. Only after it approves of the Way will it be able to keep to the Way and reject what is not the Way. If one chooses people using a heart that approves of the Way, then one will accord with people who follow the Way, and one will not accord with people who do not follow the Way. To use a heart that approves of the Way and to join together with people who follow the Way when judging what is not the Way-this is the essential thing for good order. What problem of not knowing [which people follow the Way] could there be? Thus, the essential thing for good order rests in knowing the Way.

How do people know the Way? I say: It is with the heart. How does the heart know the Way? I say: It is through emptiness, single-mindedness, and stillness. The heart is never not holding something. Yet, there is a state called being "empty." The heart is never not two-fold. Yet, there is a state called being "single-minded." The heart is never not moving. Yet, there is a state called being "still." Humans are born and have awareness. With awareness, they have focus.58 To focus is to be holding something. Yet, there is a state called being "empty." Not to let what one is already holding harm what one is about to receive is called being "empty."59 The heart is born and has awareness. With awareness, there come awareness of differences. These differences are known at the same time, and when they are known at the same time, this is to be two-fold. Yet, there is a state called being "single-minded." Not to let one idea harm another idea is called being "single-minded." When the heart sleeps, then it dreams. When it relaxes, then it goes about on its own. When one puts it to use, then it forms plans. Thus, the heart is never not moving. Yet, there is a state called being "still." Not to let dreams and worries disorder one's understanding is called being "still."

For those who have not yet grasped the Way but are seeking the Way, I say: Emptiness, single-mindedness, and stillness-make these be your principles. If one who would search for the Way achieves emptiness, then he may enter upon it. If one who would work at the Way achieves single-mindedness, then he will exhaustively obtain it. If one who would ponder the Way achieves stillness, then he will discern it keenly. One who knows the Way and observes things by it, who knows the Way and puts it into practice, is one who embodies the Way. To be empty, single-minded, and still-this is called great clarity and brilliance. For such a one, none of the ten thousand things takes form and is not seen. None is seen and not judged. None is judged and loses its proper position. He sits in his chamber yet sees all within the four seas.60 He dwells in today yet judges what is long ago and far away in time. He comprehensively observes the ten thousand things and knows their true dispositions. He inspects and examines order and disorder and discerns their measures. He sets straight Heaven and earth, and arranges and makes useful the ten thousand things. He inst.i.tutes great order, and the whole world is encompa.s.sed therein. So vast and broad is he! Who grasps his true limits? So lofty and broad is he! Who grasps his true Virtue? So active and varied is he! Who grasps his true form? His brilliance matches the sun and moon. His greatness fills all the eight directions. Such a one is called the "Great Man." What fixation could there be in him?

The heart is the ruler of the body and the master of one's spirit and intelligence. It issues orders, but it takes orders from nothing: it restrains itself, it employs itself; it lets itself go, it takes itself in hand; it makes itself proceed, it makes itself stop. Thus, the mouth can be compelled either to be silent or to speak, and the body can be compelled either to contract or to extend itself, but the heart cannot be compelled to change its thoughts. What it considers right, one accepts. What it considers wrong, one rejects. And so I say: If the heart allows its choices to be without restraint, then necessarily it will display its own objects as broadly varying. Its perfected disposition is to be undivided. The Odes says, I pick and pick then juan-er leaves, but cannot fill my sloping basket.

Oh for my cherished one!

He is stationed on the Zhou campaign.61 A sloping basket is easy to fill, and the juan-er leaves are easy to get, but one must not be divided with thoughts of the Zhou campaign. And so I say: If the heart is split, it will be without understanding. If it deviates, it will not be expertly refined. If it is divided, then it will be confused. If one guides its examinations, then the ten thousand things can all be known together, and if the person thoroughly develops his original substance, then he will be truly beautiful.

The proper cla.s.ses of things are not of two kinds. Hence, the person with understanding picks the one right object and pursues it single-mindedly. The farmer is expert in regard to the fields, but cannot be made Overseer of Fields. The merchant is expert in regard to the markets, but cannot be made Overseer of Merchants. The craftsman is expert in regard to vessels, but cannot be made Overseer of Vessels. There is a person who is incapable of any of their three skills, but who can be put in charge of any of these offices, namely the one who is expert in regard to the Way, not the one who is expert in regard to things. One who is expert in regard to things merely measures one thing against another. One who is expert in regard to the Way measures all things together.62 Thus, the gentleman pursues the Way single-mindedly and uses it to guide and oversee things. If one pursues the Way single-mindedly, then one will be correct. If one uses it to guide one in examining things, then one will have keen discernment. If one uses correct intentions to carry out discerning judgments, then the ten thousand things will all obtain their proper station. . . .

The human heart can be compared to a pan of water. If you set it straight and do not move it, the muddy and turbid parts will settle to the bottom, and the clear and bright parts will be on the top, and then one can see one's whiskers and inspect the lines on one's face. But if a slight breeze pa.s.ses over it, the muddy and turbid parts will be stirred up from the bottom, and the clear and bright parts will be disturbed on top, and then one cannot get a correct view of even large contours. The heart is just like this.63 Thus, if one guides it with good order, nourishes it with clarity and nothing can make it deviate, then it will be capable of determining right and wrong and deciding what is doubtful. If it is drawn aside by even a little thing, then on the outside one's correctness will be altered, and on the inside one's heart will deviate, and one will be incapable of discerning the multifarious patterns of things. . . .

In the caves there lived a man named Ji.64 He was good at guessing riddles because he was fond of pondering things. However, if the desires of his eyes and ears were aroused, it would ruin his thinking, and if he heard the sounds of mosquitoes or gnats, it would frustrate his concentration. So, he shut out the desires of his eyes and ears and put himself far away from the sounds of mosquitoes and gnats, and by dwelling in retreat and stilling his thoughts, he achieved comprehension. But can pondering benevolence in such a manner be called "true sublimeness"? Mengzi hated depravity and so expelled his wife-this can be called "being able to force oneself."65 Youzi66 hated dozing off and so burned his palm-this can be called "being able to steel oneself." These are not yet true fondness for it. To shut out the desires of one's eyes and ears can be called "forcing oneself." It is not yet truly pondering it. To be such that hearing the sounds of mosquitoes or gnats frustrates one's concentration is called "being precarious." It cannot yet be called "true sublimeness." One who is truly sublime is a perfected person. For the perfected person, what forcing oneself, what steeling oneself, what precariousness is there? Thus, those who are murky understand only the external manifestations, but those who are clear understand the internal manifestations. The sage follows his desires and embraces all his dispositions, and the things dependent on these simply turn out well ordered. What forcing oneself, what steeling oneself, what precariousness is there? Thus, the person of benevolence carries out the Way without striving, and the sage carries out the Way without forcing himself. The benevolent person ponders it with reverence, and the sage ponders it with joy. This is the proper way to order one's heart.

Chapter Twenty-Two: On Correct Naming67.

In setting names for things, the later kings followed the Shang in names for punishments, followed the Zhou in names for official t.i.tles, and also followed their rituals in names for cultural forms. In applying various names to the ten thousand things, they followed the set customs and generally agreed usage of the Xia. Villages in distant places with different customs followed along with these names and so were able to communicate.

As for the ways the various names apply to people, that which is so by birth is called "human nature." The close connection of response to stimulus, which requires no effort but is so of itself, and which is produced by the harmonious operation of the nature, is also called "human nature." The feelings of liking and disliking, happiness and anger, and sadness and joy in one's nature are called the qing , "dispositions."68 When there is a certain disposition and the heart makes a choice on its behalf, this is called "deliberation."69 When the heart deliberates and one's abilities act on it, this is called "deliberate effort." That which comes into being through acc.u.mulated deliberations and training of one's abilities is also called "deliberate effort." Actions performed for the sake of profit are called "work". Actions performed for what is required by the standards of righteousness are called "proper conduct." That by which people understand things is called the "understanding." When the understanding connects to things, this is called "knowledge." That by which people are able to do things is called "ability." When ability connects to things, these are also called "abilities."70 When the nature is injured, this is called "illness." When one encounters unexpected circ.u.mstances, this is called ming , "fate." These are the ways the various names apply to people. These are the ways the later kings set names for things.

So when the kings established names, the names were fixed, and the corresponding objects were thus distinguished. This way was followed, and the kings' intentions were thus made understood. They then carefully led the people to adhere to these things single-mindedly Thus, they called it great vileness to mince words and recklessly create names so as to disorder the correct names and thereby confuse the people and cause them to engage in much disputation and litigation. This wrongdoing was considered to be just like the crime of forging tallies and measures. Hence, none of their people dared rely on making up strange names so as to disorder the correct names, and so the people were honest and guileless. Since they were honest and guileless, they were easy to employ, and since they were easy to employ, tasks were accomplished. Because none of the people dared rely on making up strange names so as to disorder the correct names, they were unified in following the proper model of the Way and were conscientious in following commands. Because they were like this, the achievements of the kings were long-lasting. To have long-lasting achievements and to complete great accomplishments is the height of good order. Such is the great accomplishment that comes from conscientiously preserving the agreed names.

Nowadays, the sage-kings have pa.s.sed away, and the preservation of these names has become lax. Strange words have arisen, the names and their corresponding objects are disordered, and the forms of right and wrong are unclear. As a result, even officers who diligently preserve the proper models and scholars who diligently recite the proper order for things are also all thrown into chaos. If there arose a true king, he would surely follow the old names in some cases and create new names in other cases. Thus, one must examine the reason for having names, the proper means for distinguis.h.i.+ng like and unlike, and the essential points in establis.h.i.+ng names.

When different forms make contact with the heart, they make each other understood as different things. If the names and their corresponding objects are tied together in a confused fas.h.i.+on, then the distinction between n.o.ble and base will not be clear, and the like and the unlike will not be differentiated. If this is so, then the problem of intentions not being understood will surely happen, and the disaster of affairs being thereby impeded and abandoned will surely occur. Thus, the wise person draws differences and establishes names in order to point out their corresponding objects. Most importantly, he makes clear the distinction between n.o.ble and base, and, at the least, he distinguishes the like and the unlike. When n.o.ble and base are clearly distinguished, and like and unlike are differentiated, then there will be no problem of intentions not being understood, and the disaster of affairs being thereby impeded and abandoned will not occur. This is the reason for having names. . . .

Names have no predetermined appropriateness. One forms agreement in order to name things. Once the agreement is set and has become custom, then the names are called "appropriate," and what differs from the agreed usage is called "inappropriate." Names have no predetermined objects. One forms agreement in order to name objects. Once the agreement is set and has become custom, then they are called "names of objects."71 There is a predetermined goodness for names. If they are straightforward, simple, and do not conflict, then they are called good names.

Some things have a like appearance but reside in unlike cla.s.ses, and others have unlike appearances but reside in the like cla.s.s, and these two can be differentiated. For those which have a like appearance but reside in unlike cla.s.ses, even though they could be combined into one cla.s.s, they are called two separate objects. If the appearance changes but the object does not become different so as to belong to an unlike cla.s.s, this is called a transformation. When there is transformation without such difference, it is still called one and the same object. These are what to rely upon in observing the objects and determining their numbers.72 This is the essential point in establis.h.i.+ng names, and the names established by the later kings must not go unexamined.

Claims such as " To be insulted is not disgraceful,"73 "The sage does not love himself,"74 and " To kill a robber is not to kill a man"75 are cases of confusion about the use of names leading to disordering names. If one tests them against the reason why there are names, and observes what happens when they are carried out thoroughly, then one will be able to reject them. Claims such as "Mountains and gorges are level,"76 "The natural dispositions and desires are few,"77 "Fine meats are not any more flavorful," and "Great bells are not any more entertaining"78 are cases of confusion about the use of objects leading to disordering names. If one tests them against the proper means for distinguis.h.i.+ng like and unlike, and observes what happens when they are thoroughly practiced, then one will be able to reject them. Claims such as . . . "Both oxen and horses are not horses"79 are cases of confusion about the use of names leading to disordering the objects. If one tests them against the agreement on names, using the fact that what such people accept goes against what they refuse, then one will be able to reject them. In every case of deviant sayings and perverse teachings that depart from the correct Way and recklessly innovate, they will belong to one of these three cla.s.ses of confusion. Thus, the enlightened ruler understands their kind and does not dispute with such people.

The people can easily be unified by means of the Way, but one should not try to share one's reasons with them. Hence, the enlightened ruler controls them with his power, guides them with the Way, moves them with his orders, arrays them with his judgments, and restrains them with his punishments. Thus, his people's transformation by the Way is spiritlike. What need has he for demonstrations80 and persuasions? Nowadays the sage-kings have all pa.s.sed away, the whole world is in chaos, and depraved teachings are arising. The gentleman has no power to control people, no punishments to restrain them, and so he engages in demonstrations and persuasions.

When objects are not understood, then one engages in naming. When the naming is not understood, then one tries to procure agreement. When the agreement is not understood, then one engages in persuasion. When the persuasion is not understood, then one engages in demonstration. Thus, procuring agreement, naming, discrimination, and persuasion are some of the greatest forms of useful activity, and are the beginning of kingly works. When a name is heard and the corresponding object is understood, this is for names to be useful. When they are acc.u.mulated and form a pattern, this is for names to be beautiful. When one obtains both their usefulness and beauty, this is called understanding names. Names are that by which one arranges and acc.u.mulates objects. Phrases combine the names of different objects in order to discuss a single idea. Persuasion and demonstration use fixed names of objects in order to make clear the proper ways to act. Procuring agreement and naming are the functions of demonstration and persuasion. Demonstration and persuasion are the heart's way of representing the Way. The heart is the craftsman and overseer of the Way. The Way is the warp and pattern of good order. When the heart fits with the Way, when one's persuasions fit with one's heart, when one's words fit one's persuasions, then one will name things correctly and procure agreement. One will base oneself on the true disposition of things and make them understood. One will discriminate among things without going to excess, and one will extend by a.n.a.logy the categories of things without violating them. When listening to cases, one will accord with good form. When engaging in demonstration, one will cover thoroughly all the reasons. One will use the true Way to discriminate what is vile just like drawing out the carpenter's line in order to grasp what is curved and what is straight. Thus, deviant sayings will not be able to cause disorder, and the hundred schools will have nowhere to hide. . . .

All those who say that good order must await the elimination of desires are people who lack the means to guide desire and cannot cope with the mere having of desires. All those who say good order must await the lessening of desires are people who lack the means to restrain desire and cannot cope with abundance of desires. Having desires and lacking desires fall under different categories, namely being alive and being dead, not order and disorder. Having many desires and having few desires also fall under different categories, namely the numbers of people's dispositions, not order and disorder.

The occurrence of desires does not wait upon the possibility of fulfilling them, but those who seek to fulfill them follow what they approve. That the occurrence of desires does not wait upon the possibility of fulfilling them is something which is received from Heaven. That those who seek to fulfill them follow what they approve is something that is received from the heart. When a single desire received from Heaven is controlled by many things received from the heart, then it will be difficult to cla.s.sify it as something originally received from Heaven.

Life is what people most desire, and death is what people most despise. However, when people let go of life and bring about their own death, this is not because they do not desire life and instead desire death. Rather, it is because they do not approve of living under these circ.u.mstances, but do approve of dying under these circ.u.mstances.81 Thus, when the desire is excessive but one's action does not match it, this is because the heart prevents it. If what the heart approves conforms to the proper patterns, then even if one's desires are many, what harm would they be to good order? When the desire is lacking but one's action surpa.s.ses it, this is because the heart compels it. If what the heart approves misses the proper patterns, then even if the desires are few, how would it stop short of chaos? Thus, order and disorder reside in what the heart approves, they are not present in the desires deriving from one's dispositions. If you do not seek for them where they reside, and instead seek for them where they are not present, then even though you say, "I have grasped them," you have simply missed them.

Human nature is an accomplishment of Heaven. The dispositions are the substance of the nature. The desires are the responses of the dispositions to things. To view the object of the desires as obtainable and seek for it is something that the dispositions cannot avoid, but to approve the object of desires and guide them is something that the understanding must provide. Thus, even for a gatekeeper, the desires cannot be eliminated, because they are the necessary equipment of one's nature. Even for the Son of Heaven, the desires cannot be completely satisfied. Yet even though the desires cannot be completely satisfied, one can get close to complete satisfaction, and even though desires cannot be eliminated, one's seeking can be regulated. (Even though what is desired cannot be completely obtained, the seeker can approach complete satisfaction. Even though desires cannot be eliminated, when what is sought is not obtained, one who deliberates about matters desires to regulate his seeking.)82 When the Way is in ascendance, then one approaches complete fulfillment. When it is in decline, then one regulates one's seeking. In the whole world there is nothing as great as it.

Every person follows that which he approves and abandons that which he does not approve, so there has never been one who knows that nothing is as great as the Way and yet does not follow the Way. Suppose some person had a boundless desire to go south and an unsparing dislike for heading north. How would it be that, because of the impossibility of going all the way south, he would leave off heading south and instead go north? Now people have boundless desire for some things but have an unsparing dislike for others, so how would it be that, because of the impossibility of completely fulfilling their desires, they would leave the Way that will satisfy their desires and instead take up what they dislike? Thus, if one approves of the Way and follows it, then what could detract from this and so bring one to disorder? If one does not approve of the Way and departs from it, then what could add to this and yet bring one to order? Thus, those with understanding judge things by the Way and that is all, and the things those petty schools wish for in their prized doctrines can all fade away.

Chapter Twenty-Three: Human Nature Is Bad.

People's nature is bad. Their goodness is a matter of deliberate effort. Now people's nature is such that they are born with a fondness for profit. If they follow along with this, then struggle and contention will arise, and yielding and deference will perish therein. They are born with feelings of hate and dislike. If they follow along with these, then cruelty and villainy will arise, and loyalty and trustworthiness will perish therein. They are born with desires of the eyes and ears, a fondness for beautiful sights and sounds. If they follow along with these, then lasciviousness and chaos will arise, and ritual and the standards of righteousness, proper form and good order, will perish therein. Thus, if people follow along with their inborn nature and dispositions, they are sure to come to struggle and contention, turn to disrupting social divisions and disorder, and end up in violence. So, it is necessary to await the transforming influence of teachers and models and the guidance of ritual and the standards of righteousness, and only then will they come to yielding and deference, turn to culture and order, and end up under control. Looking at it in this way, it is clear that people's nature is bad, and their goodness is a matter of deliberate effort.

Thus, crooked wood must await steaming and straightening on the shaping frame, and only then does it become straight. Blunt metal must await honing and grinding, and only then does it become sharp.83 Now since people's nature is bad, they must await teachers and proper models, and only then do they become correct in their behavior. They must obtain ritual and the standards of righteousness, and only then do they become well ordered. Now without teachers or proper models for people, they will be deviant, dangerous, and incorrect in their behavior. Without ritual and the standards of righteousness, they will be unruly, chaotic, and not well ordered. In ancient times, the sage-kings saw that because people's nature is bad, they were deviant, dangerous, and not correct in their behavior, and they were unruly, chaotic, and not well-ordered. Therefore, for their sake they set up ritual and standards of righteousness, and established proper models and measures. They did this in order to straighten out and beautify people's nature and inborn dispositions and thereby correct them, and in order to train and transform people's nature and inborn dispositions and thereby guide them. Then for the first time they were well ordered and conformed to the Way. Among people of today, those who are transformed by teachers and proper models, who acc.u.mulate culture and learning, and who make ritual and the standards of righteousness their path become gentlemen. Those who give rein to their nature and inborn dispositions, who take comfort in being utterly unrestrained, and who violate ritual and the standards of righteousness become petty men. Looking at it in this way, it is clear that people's nature is bad, and their goodness is a matter of deliberate effort.

Mengzi says: When people engage in learning, this manifests the goodness of their nature. I say: This is not so. This is a case of not attaining knowledge of people's nature and of not inspecting clearly the division between people's nature and their deliberate efforts. In every case, the nature of a thing is the accomplishment of Heaven. It cannot be learned. It cannot be worked at. Ritual and the standards of righteousness are what the sage produces. They are things that people become capable of through learning, things that are achieved through working at them. Those things in people that cannot be learned and cannot be worked at are called their "nature." Those things in people that they become capable of through learning and that they achieve through working at them are called their "deliberate efforts." This is the division between nature and deliberate effort.84 Now people's nature is such that their eyes can see, and their ears can hear. The keenness by which they see does not depart from their eyes, and the acuity by which they hear does not depart from their ears. Their eyes are simply keen, and their ears are simply acute; it is clear that one does not learn these things. Mengzi says: People's nature is good, but they all wind up losing their nature and original state.85 I say: If it is like this, then he is simply mistaken. People's nature is such that they are born and then depart from their original simplicity and their original material; they are sure to lose these things. Looking at it in this way, it is clear that people's nature is bad. The so-called goodness of people's nature would mean that one would not depart from one's original simplicity but would instead beautify it, would not depart from one's original material but instead make use of it. It would be to cause the relation of one's original simplicity and original material to beauty, and the relation of the heart's thoughts to goodness, to be like the way the keenness by which one sees does not depart from one's eyes, and the acuity by which one hears does not depart from one's ears, so that one can say [being good] is just like the way the eyes are bright and the ears are acute. . . .

Someone asks: If people's nature is bad, then from what are ritual and the standards of righteousness produced? I answer: In every case, ritual and the standards of righteousness are produced from the deliberate effort of the sage; they are not produced from people's nature. Thus, when the potter mixes clay and makes vessels, the vessels are produced from the deliberate efforts of the craftsman; they are not produced from people's nature. Thus, when the craftsman carves wood and makes utensils, the utensils are produced from the deliberate efforts of the craftsman; they are not produced from people's nature. The sage acc.u.mulates reflections and deliberations and practices deliberate efforts and reasoned activities in order to produce ritual and standards of righteousness and to establish proper models and measures. So, ritual and the standards of righteousness and proper models and measures are produced from the deliberate efforts of the sage; they are not produced from people's nature.

As for the way that the eyes like pretty colors, the ears like beautiful sounds, the mouth likes good flavors, the heart likes what is beneficial, and the bones and flesh like what is comfortable-these are produced from people's inborn dispositions and nature. These are things that come about of themselves in response to stimulation, things that do not need to await being worked at before being produced. Those things that are not immediate responses to stimulation, that must await being worked at before they are so, are said to be produced from deliberate effort. These are the things that nature and deliberate effort produce, and their different signs.

So, the sage transforms his nature and establishes deliberate effort. In establis.h.i.+ng deliberate effort, he produces ritual and the standards of righteousness. In producing ritual and the standards of righteousness, he inst.i.tutes proper models and measures. Thus, ritual and the standards of righteousness and proper models and measures are produced by the sage. Thus, that in which the sage is like the ma.s.ses, that in which he is no different than the ma.s.ses, is his nature. That in which he differs from and surpa.s.ses the ma.s.ses is his deliberate efforts.

Liking what is beneficial and desiring gain are people's inborn dispositions and nature. Suppose there were brothers who had some property to divide, and that they followed the fondness for benefit and desire for gain in their inborn dispositions and nature. If they were to do so, then the brothers would conflict and contend with each other for it. However, let them be transformed by the proper form and good order of ritual and the standards of righteousness. If so, then they would even give it over to their countrymen. Thus, following along with inborn dispositions and nature, even brothers will struggle with each other. If transformed by ritual and the standards of righteousness, then they will even give it over to their countrymen.86 In every case, people desire to become good because their nature is bad. The person who has little longs to have much. The person of narrow experience longs to be broadened. The ugly person longs to be beautiful. The poor person longs to be rich. The lowly person longs to be n.o.ble. That which one does not have within oneself, one is sure to seek for outside. Thus, when one is rich, one does not long for wealth. When one is n.o.ble, one does not long for power. That which one has within oneself, one is sure not to go outside oneself for it. Looking at it in this way, people desire to become good because their nature is bad.

Now people's nature is originally without ritual and without the standards of righteousness. Thus, they must force themselves to engage in learning and seek to possess them. Their nature does not know of ritual and the standards of righteousness, and so they must reflect and deliberate and seek to know them. So, going only by what they have from birth, people lack ritual and the standards of righteousness and do not know of ritual and the standards of righteousness. If people lack ritual and the standards of righteousness, then they will be chaotic. If they do not know of ritual and the standards of righteousness, then they will be unruly. So, going only by what they have from birth, unruliness and disorder are within them. Looking at it in this way, it is clear that people's nature is bad, and their goodness is a matter of deliberate effort.

Mengzi says: People's nature is good. I say: This is not so. In every case, both in ancient times and in the present, what everyone under Heaven calls good is being correct, ordered, peaceful, and controlled. What they call bad is being deviant, dangerous, unruly, and chaotic. This is the division between good and bad. Now does he really think that people's nature is originally correct, ordered, peaceful, and controlled? Then what use would there be for sage-kings? What use for ritual and the standards of righteousness? Even though there might exist sage-kings and ritual and the standards of righteousness, whatever could these add to the nature's correctness, order, peacefulness, and self-control? Now, such is not the case, because people's nature is bad. Thus, in ancient times the sage-kings saw that because their nature is bad, people were deviant, dangerous, and not correct in their behavior, and they were unruly, chaotic, and not well ordered. Therefore, for their sake they set up the power of rulers and superiors in order to control them. They made clear ritual and the standards of righteousness in order to transform them. They set up laws and standards in order to manage them. They multiplied punishments and fines in order to restrain them. As a result, they caused all under Heaven to become well ordered and conform to the Way. This is the order of the sage-kings, and the transformation from ritual and the standards of righteousness.

Now suppose one were to try doing away with the power of rulers and superiors, try doing without the transformation from ritual and the standards of righteousness, try doing away with the order of laws and standards, try doing without the restraint of punishments and fines. Then stand aside and observe how all the people of the world would treat each other. If it were like this, then the strong would harm the weak and take from them. The many would tyrannize the few and shout them down. One would not have to wait even a moment for all under Heaven to arrive at unruliness and chaos and p