Then, I said, my dear friend, the task must not be given up, even if somewhat long.
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["Whether in an advantageous position or a disadvantageous one," says Ts’ao Kung, "the opposite state should be always present to your mind."]
[Tu Mu says: "If we wish to wrest an advantage from the enemy, we must not fix our minds on that alone, but allow for the possibility of the enemy also doing some harm to us, and let this enter as a factor into our calculations."]
Adeimantus thought that the enquiry would be of great service to us.
[See supra, § 2. The repetition of these words in connection with water is very awkward. Chang Yu has the note: "Said either of troops marshalled on the river-bank, or of boats anchored in the stream itself; in either case it is essential to be higher than the enemy and facing the sun." The other commentators are not at all explicit.]
Then without determining as yet whether war does good or harm, thus much we may affirm, that now we have discovered war to be derived from causes which are also the causes of almost all the evils in States, private as well as public.
Will he not also require natural aptitude for his calling?
(3) a hasty temper, which can be provoked by insults;
Yes, he said, the tools which would teach men their own use would be beyond price.
If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.
Very likely, he replied; but I do not as yet know what you would term the greater.
Then we have found the desired natures; and now that we have found them, how are they to be reared and educated? Is not this an enquiry which may be expected to throw light on the greater enquiry which is our final end—How do justice and injustice grow up in States? for we do not want either to omit what is to the point or to draw out the argument to an inconvenient length.
If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.
When Heaven's anger smites a man, Who the cause shall truly scan?
For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown. This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few things. And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God.
Tao Te Ching — Chapter 69: Chapter 74
And surely this instinct of the dog is very charming;—your dog is a true philosopher.
[Tu Mu says: "If I wish to extricate myself from a dangerous position, I must consider not only the enemy’s ability to injure me, but also my own ability to gain an advantage over the enemy. If in my counsels these two considerations are properly blended, I shall succeed in liberating myself…. For instance; if I am surrounded by the enemy and only think of effecting an escape, the nervelessness of my policy will incite my adversary to pursue and crush me; it would be far better to encourage my men to deliver a bold counter-attack, and use the advantage thus gained to free myself from the enemy’s toils." See the story of Ts’ao Ts’ao, VII. § 35, note.]
[Tu Mu says: "If we wish to wrest an advantage from the enemy, we must not fix our minds on that alone, but allow for the possibility of the enemy also doing some harm to us, and let this enter as a factor into our calculations."]
Then, I said, my dear friend, the task must not be given up, even if somewhat long.