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(thus) blend together, and they nourish each other, then from the nature there come forth harmony and orderly method. The attributes (of the Tâo) constitute the harmony; the Tâo (itself) secures the orderly method. When the attributes appear in a universal practice of forbearance, we have Benevolence; when the path is all marked by orderly method, we have Righteousness; when the righteousness is clearly manifested, and (all) things are regarded with affection, we have Leal-heartedness; when the (heart's) core is thus (pure) and real, and carried back to its (proper) qualities, we have Music; when this sincerity appears in all the range of the capacity, and its demonstrations are in accordance with what is elegant, we have Ceremony. If Ceremonies and Music are carried out in an imperfect and one-sided manner, the world is thrown into confusion. When men would rectify others, and their own virtue is beclouded, it is not sufficient to extend itself to them. If an attempt be made so to extend it, they also will lose their (proper) nature.
PT. II. SECT. IX. THE WRITINGS OF KWANG-3ZE.
2. The men of old, while the chaotic condition was yet undeveloped 1, shared the placid tranquillity which belonged to the whole world. At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any disturbance; the four seasons had their definite times; not a single thing received any injury, and no living being came to a premature end. Men might be
1 These 'men of old' were what we may call 'primeval men; '— men in the lowest stage of development; but which our author considered to be the highest or paradisiacal condition of their nature.
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