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PT. III. SECT. XI. THE WRITINGS OF KWANG-SZE.
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To regard Heaven as his primal Source, Its Attributes as the Root (of his nature), and the Tâo as the Gate (by which he enters into this inheritance), (knowing also) the prognostics given in change and transformation, constitutes what we call the Sagely man?
To regard benevolence as the source of all) kindness, righteousness as (the source of all) distinctions, propriety as (the rule of) all conduct, and music as (the idea of) all harmony, thus diffusing a fragrance of gentleness and goodness, constitutes what we call the Superior man?.
To regard laws as assigning the different (social) conditions, their names as the outward expression (of the social duties), the comparison of subjects as supplying the grounds of evidence, investigation as conducting to certainty, so that things can be numbered as first, second, third, fourth (and so on): -(this is the basis of government). Its hundred offices are thus arranged; business has its regular course; the great matters of clothes and food are provided for; cattle are fattened and looked after ; the (government stores are filled; the old and weak, orphans and solitaries, receive anxious consideration :-in all these ways is provision made for the nourishment of the people.
How complete was (the operation of the Tâo) in the men of old! It made them the equals of spiritual beings, and subtle and all-embracing as heaven and earth. They nourished all things, and produced
1 Here we have five definitions of the Man of Tâo.'
Still within the circle of the Tao, but inferior to the five above.
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