[The piquancy of the paradox evaporates in translation. Concealment is perhaps not so much actual invisibility (see supra § 9) as "showing no sign" of what you mean to do, of the plans that are formed in your brain.]
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[An alternative reading offered by Chia Lin is: "Know beforehand all plans conducive to our success and to the enemy’s failure."
‘Can I by justice or by crooked ways of deceit ascend a loftier tower which may be a fortress to me all my days?’
Feast away in triumph, and take your fill of the argument; I will not oppose you, lest I should displease the company.
Tao Te Ching — Chapter 74: Chapter 79
I agree in thinking that there is such a class, I replied.
In the first place, he is thought just, and therefore bears rule in the city; he can marry whom he will, and give in marriage to whom he will; also he can trade and deal where he likes, and always to his own advantage, because he has no misgivings about injustice; and at every contest, whether in public or private, he gets the better of his antagonists, and gains at their expense, and is rich, and out of his gains he can benefit his friends, and harm his enemies; moreover, he can offer sacrifices, and dedicate gifts to the gods abundantly and magnificently, and can honour the gods or any man whom he wants to honour in a far better style than the just, and therefore he is likely to be dearer than they are to the gods. And thus, Socrates, gods and men are said to unite in making the life of the unjust better than the life of the just.
Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.
A skilful (commander) strikes a decisive blow, and stops. He does not dare (by continuing his operations) to assert and complete his mastery. He will strike the blow, but will be on his guard against being vain or boastful or arrogant in consequence of it. He strikes it as a matter of necessity; he strikes it, but not from a wish for mastery.
If heaven were not thus pure, it soon would rend; If earth were not thus sure, 'twould break and bend; Without these powers, the spirits soon would fail; If not so filled, the drought would parch each vale; Without that life, creatures would pass away; Princes and kings, without that moral sway, However grand and high, would all decay.
I dare say that you are right in your suggestion, I said; we had better think the matter out, and not shrink from the enquiry.
Let this, Socrates, he said, be your entertainment at the Bendidea.
In the first place, he is thought just, and therefore bears rule in the city; he can marry whom he will, and give in marriage to whom he will; also he can trade and deal where he likes, and always to his own advantage, because he has no misgivings about injustice; and at every contest, whether in public or private, he gets the better of his antagonists, and gains at their expense, and is rich, and out of his gains he can benefit his friends, and harm his enemies; moreover, he can offer sacrifices, and dedicate gifts to the gods abundantly and magnificently, and can honour the gods or any man whom he wants to honour in a far better style than the just, and therefore he is likely to be dearer than they are to the gods. And thus, Socrates, gods and men are said to unite in making the life of the unjust better than the life of the just.
A black or malign disposition, an effeminate disposition; an hard inexorable disposition, a wild inhuman disposition, a sheepish disposition, a childish disposition; a blockish, a false, a scurril, a fraudulent, a tyrannical: what then? If he be a stranger in the world, that knows not the things that are in it; why not be a stranger as well, that wonders at the things that are done in it?
I was going to say something in answer to Glaucon, when Adeimantus, his brother, interposed: Socrates, he said, you do not suppose that there is nothing more to be urged?
Hear from me, Long-armed Lord! the makings five Which go to every act, in Sankhya taught As necessary. First the force; and then The agent; next, the various instruments; Fourth, the especial effort; fifth, the God. What work soever any mortal doth Of body, mind, or speech, evil or good, By these five doth he that. Which being thus, Whoso, for lack of knowledge, seeth himself As the sole actor, knoweth nought at all And seeth nought. Therefore, I say, if one-- Holding aloof from self--with unstained mind Should slay all yonder host, being bid to slay, He doth not slay; he is not bound thereby!
To him who holds in his hands the Great Image (of the invisible Tao), the whole world repairs. Men resort to him, and receive no hurt, but (find) rest, peace, and the feeling of ease.
Tao Te Ching — Chapter 32: Chapter 36
Sanjaya. Hearing mighty Keshav's word, Tremblingly that helmed Lord Clasped his lifted palms, and--praying Grace of Krishna--stood there, saying, With bowed brow and accents broken, These words, timorously spoken:
Honour that which is chiefest and most powerful in the world, and that is it, which makes use of all things, and governs all things. So also in thyself; honour that which is chiefest, and most powerful; and is of one kind and nature with that which we now spake of. For it is the very same, which being in thee, turneth all other things to its own use, and by whom also thy life is governed.