Our forefathers have left us in charge to avoid three things; hatred, envy, and contempt; now, it is hard to avoid envy and not incur contempt; for in taking too much care not to usurp upon others, we become many times liable to be trampled upon ourselves. Some people are afraid of others, because it is possible that others may be afraid of them: but let us secure ourselves upon all hands; for flattery is as dangerous as contempt. It is not to say, in case of admonition, I knew this before, for we know many things, but we do not think of them; so that it is the part of a monitor, not so much to teach as to mind us of our duties. Sometimes a man oversees that which lies just under his nose; otherwhile he is careless, or pretends not to see it: we do all know that friendship is sacred, and yet we violate it; and the greatest libertine expects that his own wife should be honest.
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While we are in flesh, every man has his chain and his clog, only it is looser and lighter to one man than to another; and he is more at ease that takes it up and carries it, than he that drags it. We are born, to lose and to perish, to hope and to fear, to vex ourselves and others; and there is no antidote against a common calamity but virtue; for “the foundation of true joy is in the conscience.”
Tao Te Ching — Chapter 63: Chapter 67
I am strangely transported with the thoughts of eternity; nay, with the belief of it; for I have a profound veneration for the opinions of great men, especially when they promise things so much to my satisfaction: for they do promise them, though they do not prove them. In the question of the immortality of the soul, it goes very far with me, a general consent to the opinion of a future reward and punishment; which meditation raises me to the contempt of this life, in hopes of a better. But still, though we know that we have a soul; yet what the soul is, how, and from whence, we are utterly ignorant: this only we understand, that all the good and ill we do is under the dominion of the mind; that a clear conscience states us in an inviolable peace; and that the greatest blessing in Nature is that which every honest man may bestow upon himself. The body is but the clog and prisoner of the mind; tossed up and down, and persecuted with punishments, violences, and diseases; but the mind itself is sacred and eternal, and exempt from the danger of all actual impression.
Why, because he distinguishes the face of a friend and of an enemy only by the criterion of knowing and not knowing. And must not an animal be a lover of learning who determines what he likes and dislikes by the test of knowledge and ignorance?
It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.
We may enlarge, indeed, or contract, according to the circumstances of time, place, or abilities; but above all things we must be sure to keep ourselves in action, for he that is slothful is dead even while he lives. Was there ever any state so desperate as that of Athens under the thirty tyrants—where it was capital to be honest, and the senate-house was turned into a college of hangmen? Never was any government so wretched and so hopeless; and yet Socrates at the same time preached temperance to the tyrants, and courage to the rest, and afterwards died an eminent example of faith and resolution, and a sacrifice for the common good.
The people make light of dying because of the greatness of their labours in seeking for the means of living. It is this which makes them think light of dying. Thus it is that to leave the subject of living altogether out of view is better than to set a high value on it.
But, said Glaucon, interposing, you have not given them a relish to their meal.
If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he.
A difficulty by no means easy to overcome, he replied.
And our State must once more enlarge; and this time the enlargement will be nothing short of a whole army, which will have to go out and fight with the invaders for all that we have, as well as for the things and persons whom we were describing above.
And is he likely to be brave who has no spirit, whether horse or dog or any other animal? Have you never observed how invincible and unconquerable is spirit and how the presence of it makes the soul of any creature to be absolutely fearless and indomitable?
As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.
Tao Te Ching — Chapter 71: Chapter 76
If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he.
Then we must enlarge our borders; for the original healthy State is no longer sufficient. Now will the city have to fill and swell with a multitude of callings which are not required by any natural want; such as the whole tribe of hunters and actors, of whom one large class have to do with forms and colours; another will be the votaries of music—poets and their attendant train of rhapsodists, players, dancers, contractors; also makers of divers kinds of articles, including women’s dresses. And we shall want more servants. Will not tutors be also in request, and nurses wet and dry, tirewomen and barbers, as well as confectioners and cooks; and swineherds, too, who were not needed and therefore had no place in the former edition of our State, but are needed now? They must not be forgotten: and there will be animals of many other kinds, if people eat them.
Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable. Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and to make reckoning of it accordingly. But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure: no carnal pleasure then is either good or profitable.
Then we must enlarge our borders; for the original healthy State is no longer sufficient. Now will the city have to fill and swell with a multitude of callings which are not required by any natural want; such as the whole tribe of hunters and actors, of whom one large class have to do with forms and colours; another will be the votaries of music—poets and their attendant train of rhapsodists, players, dancers, contractors; also makers of divers kinds of articles, including women’s dresses. And we shall want more servants. Will not tutors be also in request, and nurses wet and dry, tirewomen and barbers, as well as confectioners and cooks; and swineherds, too, who were not needed and therefore had no place in the former edition of our State, but are needed now? They must not be forgotten: and there will be animals of many other kinds, if people eat them.
[“Mortals, amongst themselves, live by turns, and, like the runners in the games, give up the lamp, when they have won the race, to the next comer.--” Lucretius, ii. 75, 78.]