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Association for the
Harmonious Development of Faculties.
CONFUCIUS
Ibis 'life anb bis HJoctrine
BY
MARIUS DESHUMBERT
TRANSLATED FROM THE FRENCH
BY
CAPTAIN E. M. PERCEVAL, R.A.
WILLIAMS AND NORGATE
14, HENRIETTA STREET, COVENT GARDEN, LONDON
20, SOUTH FREDERICK STREET, EDINBURGH
and 7, BROAD STREET, OXFORD
1897
PRICE
SIXPENCE
�Association for the
Harmonious Development of Faculties.
COMMON-SENSE ETHICS.
BY
“ THE COMMITTEE ”
Copies of the above Pamphlet will be forwarded by
PROF. DESHUMBERT, Hon. Secretary,
Camberley, Surrey
(on application).
CONFUCIUS:
HIS LIFE AND DOCTRINE.
PRICE SIXPENCE.
To be had from the Publishers,
Messrs. WILLIAMS AND NORGATE,
14, Henrietta Street, Covent Garden,
London,
Or from the Hon. Secretary,
�B 23?21^2-
NATIONAL SECULAR SOCIETY
CONFUCIUS.
HIS LIFE.
ONFUCIUS was born in the year 550
or 551 B.c. at Shan-ping, in the province
now known as Shan-tung, the ancient
province of Lu, bathed on the east by
the Yellow Sea, and on the north by the Gulf of
Pechili.
Confucius counted among his ancestors the em
peror Hoang-ti, whose reign is placed by historians
of the Celestial Empire 2637 years before the
Christian era.
The name of his clan was Kung, and missionaries,
in calling him Confucius, have merely latinized his
real name, “ Kung-Fu-tze,” which means “ the
philosopher Kung.”
Confucius was only three
years old when he lost his father, who was Governor
�2
of Tse-u. According to tradition, at the age of six
he showed signs which gave promise of extraordinary
wisdom. He despised games familiar to childhood,
and preferred to offer sacrifices to the gods with his
little comrades, on whom he already exercised a
marked influence.
He would not eat without offering part of his food
to heaven, according to the custom of the ancients.
This custom he practised during the whole of his
life, even though the repast might only consist of rice.
He was married at the age of nineteen, as was
then usual.
At about this time, the fame of his intelligence
and virtues having reached the Prime Minister of
the kingdom of Lu, his native land, the latter en
trusted him first with the superintendence of the
granaries, and later with that of cattle and parks, or
public markets. He accepted these offices on account
of his poverty, but without any thought of becoming
rich.
At the age of twenty-two he commenced to teach.
He wished to revive ancient usages, which, in his
opinion, contained all the moral, social, and political
virtues. He made it his mission to re-establish the
rites, customs, beliefs and institutions which time
had made sacred.
�3
To gain his end, it was not sufficient to teach
only by example; he required disciples, who should
receive from him careful instruction, should go forth
to spread it throughout the empire, and should
succeed him after his death.
The intelligent young men, who wished to learn
to rule justly, soon crowded to him in numbers. He
accepted the honorariums which his disciples offered
him, being, however, always content with what was
given to him, no matter how insignificant the amount
might be. On the other hand, he sent away imme
diately those who did not show sufficient ardour for
study, or such as were not sufficiently intelligent to
understand him.
“ When,” said he, “ I have shown a pupil one
corner of the subject, and he is unable to discover
the other three, I do not repeat my lesson.”
At the age of twenty-four he lost his mother. To
obey the ancient law, he withdrew from the public
life of superintendent in order to mourn the custom
ary period of twenty-seven months, then considered
the equivalent of “ three years.”
We now come to a gap, for we hardly know any
thing of the life of Confucius for several years after
this date. Let us consider here the political state
of China at this time.
�4
China was then but a sixth part of the present
empire.
The population was only ten to fifteen
millions. The nobility was divided into six orders,
which corresponded in many respects to those of
feudal Europe.
The governors of provinces succeeded from father
to son. They are often called by historians “kings,”
and their provinces “kingdoms,” and in fact they
were almost independent. In theory the governors
received from each new emperor a new investiture.
They were bound, in theory, to present themselves
at court, at certain times, to show their submission.
They also paid to the sovereign fixed tributes, and
had to supply him with soldiers when they were
required for the security of the empire.
When, in a feudal state, the sovereign is not
sufficiently energetic or sufficiently powerful to make
his rights respected, the nobles are not slow to show
their independence and to make efforts to extend
the frontiers of their states at the expense of others.
F
At the time of which we speak, the dynasty of
Chow, which lasted from 1122 to 256 B.C., had passed
its zenith. The independence of the sub-kingdoms
was complete. From this it results that the history
of China during the seventh, sixth, and fifth cen
turies B.c. is an unbroken account of great battles,
�5
of hard-fought actions, of heroism, of tried friend
ships, and of atrocious crimes.
This reminds us of the state of England and of
France in the Middle Ages, but China 600 years B.c.
was far more civilized than was Europe during
the time of the Plantagenets, that is to say during
the twelfth, thirteenth and fourteenth centuries
(a.d. 1154-1399). Numerous schools existed then in
China. Each nobleman had collected around him
historians, musicians and other men of learning.
The savants expounded ancient history and com
mented on ancient poems and laws.
Instruction then was carried on brilliantly, but
justice and probity, in a word morality in all its
forms, was trampled under foot. Mencius, the
grandson and continuer of the teaching of Confucius,
tells us that decadence was complete. Justice had
disappeared. One only heard discourse that was
debasing and only saw acts of violence. Ministers
murdered the princes who had called them to power,
and children took the life of those who had given
them birth. Confucius, terrified with what he saw,
resolved to reform the world; a grand ideal to which
he consecrated his whole life.
At the age of thirty-three Confucius visited the
capital of the empire, where he admired the treasures
�6
of the imperial library. He also studied music,
which was held in great honour at Court. He had
also several interviews with Lao-tze, the father of
Taoism. On his return the same year to Lu, the
prince of that State was forced by his ministers to
flee to the neighbouring province of Tse. Confucius
accompanied him, not wishing to appear to support,
by his presence, the rebels who had driven out their
legitimate sovereign. But the king of Tse did not
treat Confucius with the honour his wisdom, virtue
and renown merited. The latter soon returned to
his native land, where during fifteen years he con
tinued his studies. During this period the number
of his disciples increased considerably. It is said
that there were as many as three thousand, and of
these seventy or eighty were distinguished for their
great intelligence. Several became statesmen of
mark. The disciples were young men of all classes,
but the majority were mandarins, public officials, or
governors of towns. All these men of letters showed
the greatest admiration and sincere respect for
Confucius, a fact which goes to prove the moral and
intellectual value of his philosophy.
At the age of fifty-two Confucius was appointed
first magistrate of Chung-too. Immediately, so the
historians assure us, a marvellous change appeared
�7
in the behaviour of the inhabitants. He was ap
pointed Minister of Justice, and crimes disappeared.
He showed his energy and his wisdom in awarding
punishment without distinction of rank, and in start
ing negotiations with the neighbouring State of Tse.
He strengthened the authority of his prince, the
king of Ln, while he weakened that of the nobles.
In order to do this he dismantled the fortified towns
where the chiefs of the principal clans could resist
the king’s authority, as did the barons of feudal
Europe.
Finally he became the idol of the people, whose
welfare was his chief interest. In them he saw the
source of the wealth and prosperity of the State.
He improved their W'ell-being by all means in his
power, especially by putting down the aristocracy,
who were everywhere hostile to those institutions
which he wished to found. He accomplished many
excellent reforms during the two years he was in
power.
The king of Tse, however, saw that if Confucius
were permitted to continue his reforms, the influence
of the king of Lu would soon make itself felt
throughout the whole empire. He determined,
therefore, to deprive this king of his minister. He
�8
showed a profound knowledge of the human heart
by sending to the king of Lu eighty dancing girls of
great beauty, and one hundred and twenty-five mag
nificent horses. These gifts were joyfully accepted
by the prince, who now not only neglected Confucius
completely, but was greatly annoyed at his remon
strances. The philosopher felt that it was not
compatible with his dignity to remain at this Court,
where his counsel was no longer accepted. He
withdrew with slow steps and with regret, hoping
that his sovereign would repent and would send a
messenger to pray him to return. Alas ! no messen
ger appeared, so Confucius sadly continued his way.
The philosopher was then fifty-six.
During thirteen years he went from province to
province, and was everywhere received with great
honour, but no prince would take counsel of him.
He saw that although men have always good
maxims on their lips still they are slow to practise
virtue.
“ Alas,” he cried, “ virtue is not cherished, and
study is not pursued with care. Though one hears
the principles of justice and equity professed, they
are not followed. The wicked and wrong-doers do
not wish to mend their ways. It is this which is
�9
the cause of my sadness.” He knew also what it
was to suffer from ingratitude, but he said, “ What
matters to me the ingratitude of men. It will not
prevent me doing them all the good that may be in
my power. If my teaching remains fruitless, I shall
at least have the consolation of having faithfully
fulfilled my task.”
Thirteen years later he returned for good to his
native land. The king was dead and his son
occupied the throne. The philosopher refused to
accept of him honours and power. He had only a
few years to live, and these he wished to consecrate
to his literary work and to the teaching of his
doctrine in the midst of his numerous disciples.
The year after his return, Confucius was then
seventy, his only son died. This left only one
offspring to perpetuate the race of the philosopher.
But what he felt still more was the loss of his two
favourite disciples, Yen-Hue, who died a year
before this, and Tze-lu, who died some months later.
The end of the philosopher was now approaching
rapidly, hastened no doubt by sorrows.
Early one morning, not being able to sleep, he got
up, and with his hands behind his back he dragged
his stick along as he walked towards the door,
�10
saying, “ The great mountain must crumble away,
the strong pillar must break, the sage must wither
and disappeai’ like a blade of grass.” He then went
back to his bed, and eight days later he died at the
age of seventy-two or seventy-three, in the year
478 b.c.
The funeral rites were performed with great
ceremony by his disciples. A great number of
them built huts close to his tomb and stayed there
twenty-seven months, wearing such mourning as
they would for a father.
His third favourite disciple, Tze-Kung, remained
five years close to the tomb mourning the sage.
The news of the death of the philosopher spread
throughout the empire with marvellous rapidity.
He who, during his lifetime, had been neglected,
became immediately after his death the object of
unbounded admiration; and this admiration has
lasted nearly 2400 years.
The tomb of Confucius is situated on a vast
rectangle outside the town of Kiuh-fow. On
passing through a magnificent gateway, one finds
before one a long avenue of cypress trees which
leads to the enormous tumulus which has been
raised over the tomb. A little in front to the right
�Il
and. left are two smaller hillocks which mark the
tombs of the son and grandson of the philosopher.
Finally to the right of the last one sees a small
house which is said to stand on the ground once
occupied by the hut of Tze-Kung, in which he
passed his five years of mourning. On all sides are
to be seen tablets on which the emperors have had
engraved enthusiastic eulogies of the defunct.
The neighbouring town is still the home of the
Kung family, and it is asserted that from forty to
fifty thousand descendants of the sage inhabit it at
the present time. The chief of the family is the
head of the seventy-fifth generation. He possesses
vast domains, given by the emperor, as well as a
title which corresponds to that of duke.
The dynasty of Chow disappeared 225 years after
the death of the philosopher, and was replaced by
that of Ts’in. The first emperor of the new dynasty
wished to lay the foundations of that despotic
government which still exists. The numerous men
of learning who acknowledged Confucius as their
teacher opposed this innovation. The emperor
was therefore anxious to destroy the posthumous
influence of the sage, and burned all the ancient
books to which Confucius had referred and from
which he had drawn his rules and examples.
�12
Finally he buried alive hundreds of men of
learning who regarded Confucius as their master.
But no persecution could destroy or even diminish
the influence exercised by the philosopher after his
death. All the sovereigns who reigned after the
Ts’in dynasty lost no opportunity of honouring his
memory. At the present time there are tablets
bearing his name in every school and in all
examination halls, and before them the pupils and
candidates bow as they enter.
No prayers are said to Confucius, but great
honour is rendered to him.
�HIS DOCTRINE.
Let us pass now to the study of the philosopher’s
teaching.
His moral and political doctrines are intimately
connected, but, to make our task more simple, we
shall examine them separately.
Confucius collected and placed in order all the
religious, philosophic, moral and political documents
which existed at his time. Of these he and his
disciples formed a set of doctrines under the follow
ing titles :
Yi-King (the sacred book of changes).
Shu-King (the book of historical documents).
Shi-King (the book of verses).
Li-Ki (the book of rites).
Tze-Shu (the four classic books).
Space will not permit of a complete study of all
of these. It will be sufficient for our purpose to
�14
examine briefly the first three of “ the four classic
books.”
The quotations are taken from the excellent
French translation by Pauthier.
*
The sixth phrase of the first classic book gives
the key of the whole philosophy of Confucius. The
sage wrote these words : “ From the man of highest
rank down to the most humble and obscure of men,
each has the same duty to perform : to correct and
better himself. The perfecting of oneself is the
fundamental base of all progress and of all moral
development.”
Confucius returns continually to this great duty
of perfecting oneself. He says, that “he (the sage)
develops to the highest degree the lofty and pure
faculties of his intelligence and makes it a rule to
follow always the principles of right judgment.”
Later on we find, “ Make yourselves complete
masters of that which you have learnt, and always
continue to learn. You then may become a teacher
of men.”
“ The superior man should apply his whole energy
to educate himself, to acquire knowledge.” Lastly :
* Confucius et Mencius : Les quatre livres, &c. Traduit du
chinois par M. G. Pauthier. (Charpentier, Paris.)
�15
“ He who endeavours constantly to perfect himself
is the sage, who knows how to distinguish good
from bad, who chooses the good and holds firmly to
it, never letting it go.”
“He should strive hard to learn all that is good.
He should question others with discernment, seeking
to enlighten himself in all that is good. He should
guard carefully all that is good lest he should lose
it, and should meditate on it in his heart. He
should always try to discern what is good, taking
care to distinguish it from what is bad. He should
then steadfastly and constantly practise that which
is good.” But the perfecting of oneself is not
sufficient, one must also think of the perfecting of
others.
“ The perfect man does not limit himself to his
own perfection, then to rest. He strives to perfect
others also. The perfecting of oneself is undoubtedly
a virtue, but to improve others is a high science.”
Confucius does not forget that the perfect state
must include purity, and so we find this maxim,
“ Be watchful of yourself, even in your own home.
Take care, even in the most secret place, to do
nothing which could make you blush.” Elsewhere
he says : “ The meaning of the three hundred odes
�16
of the book of verses is contained in one of its
phrases :—Do not let your thoughts be wicked.”
His altruism shows itself continually.
The philosopher having said one day, “ My
doctrine is simple and easy to comprehend,” one of
his disciples, Tsen-Tze, replied “ that is certain.”
The philosopher having gone out, the other disciples
asked what the master meant. Tsen-Tze replied,
“ The doctrine of our master consists solely in
having uprightness of heart and in loving one’s
neighbour as oneself.”
Elsewhere Confucius says : “ I would procure for
the aged, quiet rest, for friends and those among
whom one is thrown, constant fidelity, for children
and the weak, motherly care.”
“ The superior man in his dealings with men is
deferential as becomes him. He is polite and kindly
mannered, regarding as brothers all men who live
within the boundaries of the four seas.” By which
he meant the whole universe. “ Reflect carefully
and do not ever tire of doing good nor of being just
in all your actions.”
One day a disciple asked a question in these
�17
words : “ Can one express in a single word all that
one should practise steadfastly throughout one’s
life ? ” The philosopher said: “ There is one word,
‘ Shu,’ the meaning of which is ‘ Do not do unto
others what you would not like them to do unto
you.’ ”
We may perhaps translate this by the single word
reciprocity or altruism.
Confucius returns continually to the importance
of this doctrine of reciprocity, which we wrongly
call “ charity,” for it is not so much charity as
justice.
He persistently 'repeats this doctrine, in order
that all who hear him may become impregnated
with it.
The philosopher often spoke of the “ virtue of
humanity.” One of his disciples having asked what
he meant by this, he replied: “ He who is able to
accomplish five things on earth, is endowed with the
virtue of humanity: respect for himself and for
others, generosity, fidelity or sincerity, diligence in
doing good, and love of all men.” Later on, he adds :
“ Have sufficient self-control, even to judge of others
in comparison with yourself, and to act towards
them as you would wish them to act to you. This
�18
is what one may call “the doctrine of humanity,
and there is nothing beyond this.”
After the perfecting of oneself and of others,
after the love of humanity, that which should be
cultivated is justice.
Here are two maxims on this subject.
“The superior man, in all the circumstances of
life, is exempt from prejudice and stubbornness.
Justice alone is his guide. He employs all his power
to do that which is just and proper and for the good
of mankind.”
His justice extended even to animals. He used
to fish with hooks, but not with nets, he shot birds
with bow and arrow, but would not use a snare.
Practical moral counsels abound in his works, but
it is only necessary to quote some of them.
“ That which you condemn in those who are above
you, do not practise towards those below you. That
which you condemn in your inferiors do not practise
towards your superiors.”
“ If there are people who do not study, or, if they
do study, do not profit by it, let them not be
�19
discouraged, and let them, not desist. If there are
people who do not distinguish good from bad, or, if
they do distinguish it, have not a clear and distinct
perception of it, let them not be discouraged ! If
there are people who do not practise what is right,
or who, if they practise it, cannot devote all their
powers to it, let them not be discouraged ! That
which others may do at the first attempt, they may
do at the tenth. That which others may do at the
hundredth, they may do at the thousandth. He
who will truly follow this rule of perseverance,
however ignorant he may be, he will certainly
become enlightened; however weak he may be, he
will certainly become strong.”
“ When you see a wise man, think whether you
have the same virtues as he. When you see a
wicked man, look to yourself and examine attentively
your own conduct.”
“ If we are three who travel together, I shall
certainly find two teachers (in my companions). I
shall choose the good man to imitate, and use the
wicked man to correct myself.”
“ In your dealings with men, be true and faithful
to your engagements ! Let your words be sincere
and true ! Let your acts be always honourable and
�20
worthy ! Even if you were in the land of barbarians
of the south, or of the north, your conduct should
be faultless.”
“ Be true to yourself and indulgent to others and
so prevent feelings of resentment.”
He did not forget to give children his counsel.
“ Children should have filial piety in their father’s
house and brotherly love outside it. They should
be careful in their actions, sincere and truthful in
their speech to all men, whom they should love
with all their heart, attaching themselves particu
larly to the virtuous. If after having accomplished
their duties they still have energy left, they should
try to improve their minds by study and by acquiring
knowledge and wisdom.”
The advice which Confucius gives to sovereigns
is admirable. “ A prince should select his ministers
according to the promptings of his conscience,
having always the public good in view.
“ He must conform to the great law of duty, and
this great law of duty must be sought for in the
‘virtue of humanity,’ which is the source of love
for all men. This is why even a prince cannot
�21
dispense with the duty of correcting and perfecting
himself.”
“ All who govern empires or kingdoms have nine
invariable rules to know and to follow: to control
or perfect themselves, to revere the wise, to love
their parents, to honour the leading officials or
ministers of the State, to be in perfect harmony
with all other officials and magistrates, to treat and
protect the people as their children, to collect about
them the wise and skilful, to receive kindly those
who come from distant lands, and to treat as friends
all rulers under them.”
Confucius realized the power of doing good which
riches give. He says, however, “ Riches and honour
are the desires of men. Tf one cannot obtain them
by honest and fair means, they must be renounced.
Poverty and humble positions are what men hate
and despise. If one cannot escape these by honest
and fair means, one must submit to them.”
The expressions “the superior man” and “the
common man” occur repeatedly in the four classic
books. The definitions of them which Confucius
gives are clear,
“ The superior man is he who has equal goodwill
�22
towards all, and who is without egotism and
prejudice.
“ The common man is he who has only feelings of
egotism and is without a disposition kindly to all
men.
“ The superior man has equanimity and tranquility
of soul. The common man experiences continually
trouble and anxiety.
“ The superior man raises himself continually in
intelligence and in power of judgment, the man
without merit descends continually into further
ignorance and vice.
“ The superior man is influenced by a sense of
justice ; the common man by the love of gain.
“The superior man places equity and justice
above all else.”
As to the opinion which Confucius had of
himself, this is what he said on the subject. “If
I think of a man who unites saintliness to the
virtue of humanity, how can I dare to compare
myself with him 1 I only know that I strive to
practise these virtues without being disheartened
�23
and to teach, them to others without being dis
couraged or despondent.”
And elsewhere: “ The straight ways or principal
virtues of the superior man are three in number, and
these I have not yet been able to attain completely ;
the virtue of humanity which drives away sadness,
science which clears all doubts from the mind, and
manly courage which drives away fear.”
His disciples affirm that Confucius was completely
exempt from four things. He was without selfconceit, without prejudice, without obstinacy, and
without egotism.
Confucius, in spite of his profound love of
humanity, did not show towards the wicked that
excessive kindness which was taught by Lao-Tze,
his contemporary. The latter recommended the
doing of kindness to the good and to the wicked
without distinction. The good man, he said, should
be always the good man, no matter what the cir
cumstances may be.
Apropos of this, someone, remembering the
doctrine of Lao-Tze, said to Confucius, “What
should one think of a man who returns kindness for
injuries ? ” The philosopher replied, “ If one acts
�24
thus, how can one repay kindness itself ? One must
repay hatred and injuries by equity; and kindness
by kindness.” This reply appeals certainly to our
sense of justice.
Confucius, as a thoroughly practical man, only
occupied himself with what human intelligence is
capable of understanding, and always refused to
discuss metaphysics.
Still, he approved of rendering homage to Heaven,
but, perhaps, only because this was an ancient
custom.
One of his disciples asked one day how one should
serve the spirits and genii.
The philosopher replied, “ When one is not yet in
a fit state to serve men, how should one be able
to serve the spirits and genii ? ”
“ Let me ask you,” continued the disciple, “what
is death ?”
Confucius replied, “When one does not yet know
what life is, how should one know what death is ?”
Let us now make a rapid examination of the
political doctrines of Confucius, of which there is a
�25
form of resume in the Hiao-King (the sacred book
of filial piety), as translated by Leon de Rosny.
In the Hiao-King the predominant idea is the
omnipotence of the father. It requires the emperor
to give to his people an example of submission to
his mother, before whom he kneels publicly on
certain dates fixed by sacred rites.
However low and obscure may be the condition
of the father of a family, the son, even if promoted
to the highest office in the empire, is required to
show to him the respect due to a superior. A
simple peasant should be able without fear of the
slightest reprimand to box the ears of his son, even
if the latter should occupy the highest legal position,
if he should neglect to prostrate himself on meeting
him.
A great mandarin so punished should also suffer
the penalty of being degraded.
At the present time it happens every day that the
son of a peasant fills important offices, for State
employment is to be obtained by examinations in
which everyone may compete.
A son who has deserved well of his country may
obtain honorary titles for his ancestors.
�26
The fulfilment of the duties of filial piety is so
indispensable that in a family where all the sons
have been condemned to death, the youngest is
allowed to live in order that someone may be left to
tend the parents of the criminals.
Confucius said, “ Filial piety is the foundation of
virtue, from which springs all knowledge.” And
elsewhere, “ Do not fail to think of your ancestors,
and strive to copy their virtues.”
The legislation of China has always had as its
foundation the Confucian doctrine of filial pity.
One may add that the whole Chinese social life
since the time of the great moralist has had but this
one pervading sentiment.
To recapitulate, then, according to the political
doctrine of Confucius, the State is one great family,
of which the emperor is the head. The sovereign
claims the same rights from, and performs the same
duties towards the people as a father in regard to
his children.
This conception has given to China a political
stability, the equal of which one would search for in
vain elsewhere. That China has sometimes forgot
ten the words of its great teacher has been the cause
of the greatest part of its troubles.
�27
It happens in China, as elsewhere, that people do
not always conform strictly in practice to the
philosophic teaching or religion they accept. There,
as indeed everywhere, beautiful maxims are more
often on the lips than in the heart. It must be
remembered also that Buddhism and Taoism, both
much degenerated and full of superstitious practices,
unfortunately exercise great influence.
This is
especially the case with the ignorant, and they are
numerous. The pure philosophy of Confucius does
not satisfy them because they are incapable of
understanding all its beauty.
The extent to which the Chinese venerate their
ancestors is generally considered absurd by other
nations. But this sentiment is to be found more or
less developed in all nations, and it is well that this
should be so.
The comforts we enjoy, as well as our most pure and
keen intellectual pleasures, we owe, almost entirely,
to those who have preceded us. It is not we who
have thought of building houses, of making clothes,
of extracting from the hidden depths of the earth
coals and minerals. All, even to the fruits which
we eat, to the flowers which we admire, has been
invented, discovered, or perfected by our ancestors
more or less distant. Without the persistent work
�28
of generations who have preceded, us, we should
still live in a savage state, for our entire covering
we should have but hideous tattooing. If famine
should make itself felt we should offer to fiendish
gods disgusting human sacrifices, if, indeed, we did
not devour open-mouthed the still palpitating flesh
of vanquished enemies.
As regards things purely intellectual, for example,
the eternal principles of truth, of beauty, of good
ness, it is still to the philosophers of antiquity that
we owe the knowledge of them. It is then but
right that we should experience for these bygone
generations respect and gratitude.
Lastly, let us observe the complete difference
which exists between the doctrines of Confucius and
those of Buddha.
The degenerate Buddhism invites us to repose in
an eternal state of unconsciousness.
Confucius tells us to think above all of the
present life, and to minimize its sorrows and misery
by family respect and affection.
The following quotation is from Pauthier:—
“ If one may judge of the quality of a man and of
�29
the power of his doctrines by the influence they
have exercised on humanity, then one may, with the
Chinese, call Confucius the greatest teacher of men
which time has ever produced. In fact, never has
human reason been more worthily represented.
One is truly astonished to find in the writings of
Confucius the expression of such a high and virtuous
intelligence, and at the same time that of a civiliza
tion so advanced.”
We have seen that the political system of
Confucius is very simple. It rests entirely on filial
piety, and the State is but a great family whose
head is the sovereign.
We know also that his moral doctrine consisted
solely in perfecting oneself, in perfecting others, in
uprightness, in treating one’s enemies with justice,
and in loving all men as oneself.
This doctrine he did not expound as new, but as
the traditional opinion of the sages of antiquity,
which he had made it his mission to transmit to
posterity.
This mission he accomplished with
resolution, dignity, and perseverance, but not without
experiencing profound discouragement and sadness
beyond endurance.
“ This mission of teacher of the human race the
�Chinese philosopher accomplished, we say, to its full
extent, and in a manner very different from that of
any other philosopher of classic antiquity. His
philosophy did not consist in speculations more or
less vain, but was a philosophy above all things
practical, which extended to all conditions of life, to
all phases of social existence.
“ There is no doubt that one of the most noble and
gentle impressions of the soul is to be got from the
contemplation of this teaching, so distant in time
and yet so pure, of which humanity, whatever may
be its boasted civilization, may justly be proud.
“One cannot read the works of the two first
Chinese philosophers (Confucius and Mencius) with
out feeling oneself better, or at least strengthened
in the principles of truth and the practice of good,
without having a higher idea of the dignity of our
nature.”
�Association For The Harmonious
Development of Faculties.
The Committee will be pleased to receive
Subscriptions and Donations to help the Association
to carry out the objects for which it was founded,
i.e. to spread (by means of Pamphlets, Reviews,
Lectures, &c.), the principles of Ethics explained in
“ Common-Sense Ethics.”
The Annual Report and Balance Sheet will
be sent to all Subscribers, who are requested to
state whether their full names or initials are to
appear in it.
Cheques and Postal Orders to be made
payable to Prof. M. Deshumbert (Hon. Treasurer
and Secretary), Camberley, Surrey.
Copies of “ Common-Sense Ethics ” will be
forwarded by the Hon. Secretary, on application.
����
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Title
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Victorian Blogging
Description
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A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
Date
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2018
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Conway Hall Ethical Society
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Pamphlet
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
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Confucius : his life and doctrine
Creator
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Deshumbert, Marius
Perceval, E.M. (tr)
Description
An account of the resource
Place of publication: London; Edinburgh; Oxford
Collation: 30 p. ; 19 cm.
Notes: Translated from the French. At head of title: Association for the Harmonious Development of Faculties. Part of the NSS pamphlet collection.
Publisher
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Williams and Norgate
Date
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1897
Identifier
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N192
Subject
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Confucianism
Philosophy
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<a href="http://creativecommons.org/publicdomain/mark/1.0/"><img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /></a><span> </span><br /><span>This work (Confucius : his life and doctrine), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
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application/pdf
Type
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Text
Language
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English
Ancient Chinese
Confucianism
Confucius
NSS
Philosophers
Philosophy