按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
Since weapons have a negative value； the intelligent man will have nothing to do with them if he can。 But when he is forced to use them； he does so with reluctance and restraint。
He does not admire conquest。 For whoever desires to conquer desires to kill。 And whoever delights in murder； cannot inherit the earth。
When things go well； we signify this by honouring the position on the left。 When ills prevail； we symbolize this by giving precedence to the position on the right。 In military parades； the second in command； who is ordered to give orders； takes his place on the left； While the first in command； who by himself undertakes to give orders； takes the right hand position。 There is a significant similarity between fighting and funerals。
Just as the slaughter of many people should be accomplished by weeping and mourning； So the positions in a victory parade should properly parallel those in a funeral procession。
32
Nature is always indeterminable。 Although； in its original simplicity； it may appear to be helpless； no one else can tell it what to do。
If legislators and administrators could keep this in mind； everybody would obey their laws without enforcement。
When opposites supplement each other； everything is harmonious。 Without compulsion； each supports the other。
But when boundaries between opposites appear； then the boundary lines are marked out。 Once one begins to differentiate between one thing and another； how will we know where to stop？ To know when to stop making distinctions is to be free from error。
The true relationship of every determinate thing to Nature is reintegrative； like all the rivers and rivulets ever running to their ocean。
33
He who knows much about others may be learned； but he who understands himself is more intelligent。
He who controls others may be powerful； but he who has mastered himself is mightier still。
He who receives his happiness from others may be rich； but he who whose contentment is self…willed has inexhaustible wealth。
He who occupies a place provided for him by others may live a long life； but he who dwells in his own self…contained place； even though he decays； is eternal。
34
Ultimate reality is all…pervasive； it is immanent everywhere。
All other things owe their existence to it and draw their sustenance from it； without anyone being refused。 Having created and and nurtured them； it does not demand title to them。 Even though it has provided for all； it refuses to dominate over a single one。
Since it asks nothing in return for its services； it may appear as of little worth。
But all things return home to it again； even though they do not know that they are being called home。 Therefore it may be thought of as ultimate。
Since it never claims ultimacy for itself； it is； by that very fact； ultimate indeed。
35
He who grasps the ultimate structure of reality draws everyone to him。 They approach him without being harmed； but find security； satisfaction； and contentment。
Particular goods of various kinds attract the interests of men as they travel through life。
But the all…pervasive way of Nature attracts no attention to itself （for its true nature is not found to be in particulars）。 Even though it is present in the mouth； it remains untasted。 Even though it is embedded in all objects； it remains unseen。 Even though it permeates sound； it remains unheard。 Yet； no matter how much we use it； it can never be exhausted。
36
The purpose of contracting （returning to Nature） is served by expanding （emerging out of Nature in the first place）。 The purpose of weakening （subsiding or satisfying of desire） is served by strengthening （arousing the will to live）。 The purpose of decline （of individual self…assertion） is served by arising （of individuality）。 The purpose of taking away （culminating or perfecting life） is served by being given （ie。； 〃the last of life for which the first was made〃）。
This is the most penetrating insight into the way of life。 The giving in or finishing always triumphs over the starting out。
Just as a fish should not be taken out of water； So a sword should never be taken from its scabbard。
37
Nature never acts； yet it activates everything。
If legislators and administrators would behave likewise； each thing would develop in accordance with its own nature。 Just as； when things develop； those which become passionate are restrained by that passionless one which activates them；
So the way to restrain men's passions is by dispassionate restraint。 And thus all passions will subside。
38
Intelligent control appears as uncontrol or freedom。 And for that reason it is genuinely intelligent control。 Unintelligent control appears as external domination。 And for that reason it is really unintelligent control。
Intelligent control exerts influence without appearing to do so。 Unintelligent control tries to influence by making a show of it。
The generous giver gives because he wants to give。 The dutiful giver gives because he wants to receive。 Whenever a regulation is imposed from above； it is not willingly obeyed。 Then effort is used to enforce it。
But when Nature's spontaneous activity disappears； then intelligent action is called for。 But when intelligent action is unavailable； then intuitive generosity may be appealed to。 But when intuitive sympathy is lacking； principles of morality may be invoked。 But where morality is ineffective； laws are enacted。
But where law is enforced； spontaneous and sincere loyalty declines； and disintegration of the harmonious society sets in。 Thus valuing law as an end in itself results in minimizing fidelity to Nature itself。 Knowledge of law appears at once as a flowering of Nature's way and as the source of error。
Therefore the intelligent man adheres to the genuine and discards the superficial。 He keeps the fruit rather than the flower； Naturally preferring the one to the other。
39
There are things that have always maintained their own self…activity。 The tendency to initiate is； by its self…activity； obviously self…originating。 The tendency towards completion is； by its self…activity； always self…perfection。 The tendency to maintain integrity； by its self…activity； sustains integrity。 The tendency to oppose is； by its self…activity； sufficient for all opposition。
It is by self…activity that all things fulfill themselves。 So it is by self…activity that the world is governed。 Such is the extent of self…activity。
If the tendency to initiate were not clearly such； it would be ineffective。 If the tendency toward completion were not dependable； things would be chaotic。 If the tendency to maintain integrity were not persistent； things would disintegrate。 If the tendency toward opposition were not sustained； vitality would disappear。
If there were no self…activity； life would cease。 If self activity did not govern； then disruption would set in。
The esteemed must depend upon others for their esteem； whereas the unesteemed are self…sufficient。 The high must depend on the low for its foundations； whereas the low serves as it