The central idea of Confucius is that every normal human being cherishes the aspiration to become a superior man—superior to his fellows, if possible, but surely superior to his own past and present self. This does not more than hint at perfection as a goal; and it is said of him that one of the subjects concerning which the Master rarely spoke, was "perfect virtue." He also said, "They who know virtue, are few", and was far from teaching a perfectionist doctrine. It refers rather to the perpetually relative, the condition of being superior to that to which one may be superior, be it high or low,—that hopeful possibility which has ever lured mankind toward higher things.
The aim to excel, if respected of all, approved and accepted by common consent, would appeal to every child and, logically presented to its mind and enforced by universal recognition of its validity, would become a conviction and a scheme for the art of living, of transforming power and compelling vigour.
Purpose. "The superior man learns in order to attain to the utmost of his principles."
Rectitude. "The superior man thinks of virtue; the ordinary man thinks of comfort."
Prudence. "The superior man wishes to be slow in his words and earnest in his conduct."
Growth. "The progress of the superior man is upward, the progress of the ordinary man is downward." "The superior man is distressed by his want of ability; he is not distressed by men's not knowing him."
Capacity. "The superior man cannot be known in little matters but may be entrusted with great concerns."
Openness. "The faults of the superior man are like the sun and moon. He has his faults and all men see them. He changes again and all men low look up to him."
The Golden Rule. "When Gm cultivates to the utmost the capabilities of his nature and exercises them on the principle of reciprocity, he is not far from the path. What you do not want done to yourself, do not do unto others."
The Art of Living. " The practice of right-living is deemed the highest, the practice of any other art lower. Complete virtue takes first place; the doing of anything else whatsoever is subordinate."
This speaks throughout of self-development, of that renunciation of worldly lusts which inspired the cry: "For what shall it profit a man if he shall gain the whole world and lose his own soul?"; but this is not left doubtful—for again in "The Great Learning" he says: "From the highest to the lowest, self-development must be deemed the root of all, by every man. When the root is neglected, it cannot be that what springs from it will be well-ordered."
"By nature men are nearly alike; by practice, they get to be wide apart."
In the same book is reported this colloquy: "Tsze-loo asked 'What constitutes the superior man?' The Master said, 'The cultivation of himself with reverential care'"; and in the " Doctrine of the Mean," "When one cultivates to the utmost the capabilities of his nature and exercises them on the principle of reciprocity, he is not far from the path."
"By investigation of things, their knowledge became extensive; their knowledge being extensive, their thoughts became sincere; their thoughts being sincere, their purposes were rectified; their purposes being rectified, they cultivated themselves; they being cultivated, their families were regulated; their families being regulated, their states were rightly governed; their states being rightly governed, the empire was thereby tranquil and prosperous."
And again he refers to this inexcusable reversal of the natural order, thus: "When a man's finger is deformed, he knows enough to be dissatisfied; but if his mind be deformed, he does not know that he should be dissatisfied. This is called: 'Ignorance of the relative importance of things.'"
Sincerity. "Their knowledge being extensive, their thoughts became sincere."
Rectification of Purpose. "Their thoughts being sincere, their purposes were rectified."
There may, then, be such men; no impossible standard is here set up. Confucius had long held his conduct up to it and says of himself: "With coarse rice to eat, with water to drink and my bended arm for a pillow, I still have joy in the midst of these things. Riches and honours, acquired by unrighteousness, are to me as a. floating cloud."
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