Indianapolis Times, Volume 39, Number 157, Indianapolis, Marion County, 9 November 1927 — Page 7

NOV. 9, 1927.

MVI LOTION by DR.WILL DURANT 1

CHAPTER 111. r-rr-i ONFUCIUS stood in the IV I streets and the fields of | 1 China and preached the gospel of national anad individual salvation through knowledge and truth. He must have been a queer picture to the mob, with an almost hairless head, gnarled and knotted with wisdom, and a face whose seriousness, as portrayed by the Chinese painters, gives no inkling of the delicate humor which characterizes every Chinese scholar. He could afford to select his pupils and to retain only the most assiduous and capable. “I do not expound my teaching to any who are not eager to learn ....If, after being shown one comer of a subject, a man cannot go on to discover the other three, I do not repeat the lesson.” His first lesson was, like his conclusions, thoroughly Socratic. “When you know a thing, to hold that you know it; and when you do not, to admit the fact; this is knowledge.” *■ * * iONFUCIUS made no effort Cto found anew faith; and so far as Confucianism is a religion he is not responsible for it. He accepted the traditional ancestor-worship of his people and praised it for the filial piety which it bred; but he was conspicuously uninterested in another world. To a pupil who Inquired concern-

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ing man’s duty to spirits, Confucius replied:—“Before we are able to* do our duty by the living, how can we do it* by the spirits of the dead?” The pupil asked then about death, and Confucius answered:—“Before we know what life is, how can we know what death is? To give one’s self earnestly to the duties due to men, and while respecting spiritual beings, to keep aloof from them, that may be called wisdom.” The Master made no appeal to altruism or emotion; He spoke only to the mind, and asked for no other virtue than intelligence. Nothing could have astonished him more, if he could have returned to the earth after a thousand years, than to find his countrymen worshipping him as a god. There is no humorist like history. * * * r=-n HAT Confucius wished to VU do was to put an end to YT 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: The ilustrious aticients, when they wished to make clear and to propagate the highest virtues in the world, put their states in proper order—they regulated their families. Before regulating their families they cultivated their own selves. Before cultivating their own selves they perfected their souls. Before perfecting their souls they tried to be sincere in their thoughts. Before trying to be sincere in their thoughts they extended to the utmost their knowledge. Such investigation of knowledge lay in the Investigation of things and in seeing them as they really were. When things were thus investigated, knowledge became complete. When knowledge was complete, their thoughts became sincere. When their thoughts were sincere their souls became perfect. When their souls were perfect their own selves became culti-, vated. When their selves were cultivated, 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 it that this Baconianly objective knowledge would produce? Not the merely “good” man; “your goodygoody people,” said Confucius, “are the thieves of virtue.” ' Like Socrates he wanted the just and intelligent man; and like Nietzsche he puts an element of aristocracy into his conception of the Superman. It is only the man with the who is able to combine in himmost perfect divine moral nature

self quickness of apprehension, intelligence, insight and under-standing-qualities necessary for the exercise of command: magnanimity, generosity, benignity and gentleness—qualities necessary for the exercise of patience; originality, energy, strength of character and determination—qualities necessary for the exercise of entrance; dignity, noble seriousness, order and reg-ularity-qualities necessary for the exercise of self-respect; grace, method, delicacy and ' ducidity—qualities necessary for the exercise of critical judgment. Thus all-embracing and vast Is the nature of such a man. Profound it is and inexhaustible, like a living spring of water, ever running out with life and vitality. All-embracing and vast it is like Heaven. Profound and inexhaustible, it is like the abyss. As soon as such a man shall make his appearance In the _ world all people shall reverence 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 fill all the civilized world, extending even to savage countries. Whenever ships and carriages reach, wherever the labor and enter- . prise of men penetrate, wherever the heavens overshadow

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and the earth sustains, wherever sun 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.” But the “superior man” is no “blonde beast,” ruthlessly strong; such a conception would have seemed barbaric to any cultured Chinaman. * ♦ ♦ ,N the contrary. Confucius O accepts the golden rule, and states it perfectly:— “wnat you do not wish others to do unto you, do not do unto them.” “When you see a good man, think of emulating him; when you see a bad man, examine your own heart.” This does not mean humility or meek surrender; Confficius here parts bravely from the quietism of Lao-tse. Lao-tse had taught his followers to meet evil with good; Confucius asked; —“With what, then, will you requite good? Return good for good; and for evil, justice.” “Love all, but cultivate friendship only with your equals.” In the voice of Confucius hear

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ing and explaining the new medical product, Konjola, to the people of this vicinity. “Many authorities have stated that the agony of neuritis is likened unto an electrical shock, the shooting pains may grab the sufferer at frequent intervals. Some call this affliction neuralgia, others say it is like rheumatism, but in either event it is- a terrible affliction, and one of the most agonizing diseases mankind is hear to,” continued the Konjola Man. It is surprising what this new medical preparation, Konjola, will accomplish in so many cases of neuritis suffering. By invigorating the inner organs to more healthy action and stimulating the liver and kidneys, the poisons throughout the system are eliminated, the nerves become stronger and within a brief space of time, this Konjola brings relief to the neuritis sufferer. For instance, just a few days ago, Mr. Robert L. Curry, well-known Indianapolis citizen, living at 1426 English Ave., this city, made the following statement about Konjola: “I had neuritis for four years,” said Mr. Curry, “the pains centered in my arm and shoulders. At times I would feel numb from the tips of my fingers to my elbows like being paralyzed, but most of the time my shoulders would be a mass of aches and pains. Before I began taking Konjola, I couldn’t raise my arms above my head and sometimes I could only raise them a trifle above my waist line. My wife would have to help me put on my coat and when I arrived at my work, one of the fellow employees would help me off with it. I would lie awake at nights with such dreadful pains that I had to get up and walk the floor, rubbing myself to get relief. I certainly was in a miserable condition, and the people who know me can verify my statement. “I decided to give this new Konjola a trial, and it turned out to be the first medicine that really ended my miseries. After taking this wonderful medicine for four days, all traces of neuritis was gone. I feel like I never had neuritis in my life. I Ijave not been bothered with it since and I believe Konjola has eliminated all my troubles. My work is easier and I never become tired or worn out like I used to. “There isn’t a doubt in my mind that Konjola will help anyone who will give this medicine a trial, and I certainly recommend it.” The Konjola Man is at Hook’s Drug store, Illinois and Washington Sts., Indianapolis, where he is daily meeting the public and introducing and explaining the merits of th <c remedy. Free samples given. —Advc rtisement.

now the overtones of Aristotle and Spinoza:— The superior man is catholic, not partisan; the ordinary marl is parisan, not catholic. The superior man wishes to be slow in his words; for men are easily ruined by the mouth. He acts before he speaks, and then speaks in accord with his actions. He does not dispute. He conforms to tha path of the mean. Overpassing is like coming short of the mark. Shun indeed was very wise. He took hold of two extremes, determined the mean, and employed it in the government of the people. Now there is no end of things by which man is affected; and when his likes and dislikes are not subject to rule, he is changed into the nature of things as they come before him. The higher man seeks all that he wants in himself; the lower man seeks all that he wants from others. The thing wherein the superior man cannot be equalled is simply this: his work, which other men cannot see. He is distressed by his want of ability; not by other men’s not knowing him. He is/anxious lest he should not get the truth; he is not anxious lest poverty should come upon him.

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ERODUCE such men, Confucius argued, and everything else will be added unto you. The old morality would remain; every Chinaman would still worship the tomb and memory of his parents and honor his mother limitlessly; but in his heart of hearts there would be a higher law—the accord of his own life with that universal moral law whereby thy part must cooperate with the wnole or perish. And now it is the voice of Kant that we hear when Confucius speaks: The moral laws form one system with the laws by which heaven and earth support and contain, overshadow and canopy, all things. These moral laws form the same system with the laws by which the seasons succeed each other and the sun and moon appear with the alterations of day and night. It is this same system of laws by which all creative things are produced and develop themselves each in its order and system without injuring one another; by which the operations of nature take their course without conflict and confusion, the lesser forces flowing everywhere like river currents, while the great forces or creation go

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silently and steadily on. It is ythls—one system running through all—that makes the universe so impressively great. * • • r—lO, finally, Confucius comes I S to government, which is at L——l once the child and nurse of intelligence, character and morals. Let only the fit be eligible to rule, and let all be free to make themselves fit. “Instead of being concerned that you have no office, be concerned to think how you can make yourself fit for office.” (Let us emblazon this on every school and Senate chamber in the land.) If such fit men at last find office their very example will be stronger than law. “He who rules by his virtuous character is like the polar star, which rests in its place while all the other stars revolve about it. If you judge the people by rules .and correct them by penalties they will evade them and lose their sense of shame; but

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if you guide them by example and correct them by your own loyalty and honor they will keep their conscience and imitate you." Chi Kang-tse questioned Confucius on a point of government, saying;—“Ought I not to cut off the lawless in order to establish law and order?” Confucius replied:—“Sir, what need is there of the death penalty? If you showed a sincere desire to be good, your people would likewise be good. The virtue of the prince is like unto wind; that of the people like unto grass. For it is of the nature of grass to bend when the wind blows upon it.” When Confucius, in his years of exile, thought of setting among some barbaric tribes a pupil said: —“How can you live there? They are savages.” But Confucius answered:—“lf a higher type of man dwelt among them how could their savage condition last?” (Copyright. 1927. Will Durant) (To Be Continued)

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