we, Brmicay aso oun Wonxa ORIGINAL "cmneae "teer By Worst, "fnaxsypreo: Fox Pao MEL, Ph D, Publebed by Arthu "al Great Rossel Steer The translator of this book ancient Chinese philosophy is, or was, a student at Columbia University' and was encouraged by Professor Lewis Hodous, a former resident fu China, to undertake this labour and make the doctrines of an ancient Chinese writer known tu the West-fern World.
Motse lived some time about the 4th century B. C. China was then in much the state it is now. But then the warring chieftains were lords of petty states each trying to aggrandise himself at the expense of his neighbour and, Motse who flourished between the times of Confucius and Mencius, sought to show, that peace was better than strife and love better than hate. He propounded a doctrine of Universal Tave and would probably have never been heard of—for his teaching fell on deaf cars—had it not been for the bitter denunciations of Mencius.
The reading of Mencius was compulsory during the long reign of Confucius and so men's minds were directed to the teacher who railed against the idol of the literati; Confucius the uncrowned king of China.
There was another great figure who used to be, bracketed with Motse. This was Yang-chu who lived about the: same time and taught that man's chief duty was to look after himself. Mencius said that if Yang could have benefitted the whole Empire by plucking one hair from his head he would not do! it whereas Motse was selfless and would have allowed himself to be ground to powder if by so doing he feould help others. The practical school of Confucius chose the mean Detweon two extremes and became Hthe recognised code of ethics for the the nation.
When Buddhism ent China the literati regarded it as being of the same genus aa the teachings of both had a mystical note that was absent from Confucianism as expounded by Mencius.
Thus, writing on- Government Motse says, "What then should be taken asthe standard in government? Nothing better than follow-
and {impartial in its activities, abun-fen. Heaven is all inclusive dant and unceasing in its blessings, and lasting and untiring in its guidance, " And. s0,- when, the sage Kings had accepted heaven aB their standard, they measured every acion and enterprise by heaven. What desired they.' would "carry out; what. heaven abominated they refrained from.
Now what is it that heaven desires, and what that it abomiates? Certainly heaven desires to have it and love one another and abominates to have them hate and harm one another. How do we Know that Heaven desires to have men love and benefit one another and abominates to have them hurt fand harm one another? Because loves and benefits men. universally.
How do we know that it loves and benefits sen universally?—Because claims all and accepts offerings rom all. All states in the world, large or small, are cities of Heaven and all people, young or old, honourble or humble, are its subjects: for hey all graze oxen and sheep, feed doge and pigs and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts of-forings from all? What then can make us say that it does not desire men to love and benefit one another Hence those who love and benet others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune, How else can explain-the fact that men murdering each other will be cursed by Heaven?
The ancient sage-kings Vu, Tang, Wen and Wu loved the people of the world universally, leading them to reverence Heaven and worship the Many were their the people. And there-spon Heaven blessed them establishing them Emperors and all the feudal lords of the Empire showed them respect, The wicked kings, Chieh, Chow, Vu and Li hated all the people in the world, seducing. the people to curse Heaven and ridicule the spirits, Great were
Text read from the printed page and cleaned; old type leaves the occasional error.