chapter 3
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But now to sum up in a few plain words the great problem of civilisation in Europe arising out of this war. The people of Europe, I say, at first tried to maintain civil order by the help of the priest. But after a while, the priest cost too much expense and trouble. The people of Europe then, after the thirty years war, sent away the priest and called in the poli and soldier to maintain civil order. But now they find the poli and soldier are causing more expense and trouble even than the priests. Now what are the people of Europe to do? Send away the soldier and call back the priest? No, I do not believe the people of Europe will want to call back the priest. Besides the priest now would be usele<q></q>ss. But then what are the people of Europe to do? I see Professor Lowes Dison of Cambridge in an article ilantithly, entitled "The War and the Way out, " says: "Call in the mob." I am afraid the mob when once called in to take the place of the priest and soldier, will give more trouble thahe priest and the soldier. The priests and soldiers in Europe have caused wars, but the mob will bring revolution and anarchy and theate of Europe will be worse than before. Now my advice to the people of Europe is: Do not call back the priest, and foodness sake dont call in the mob, _but call in the aman; call in the real aman with his Religion of good citizenship and his experience of ,years how to live in peace without priest and without soldier.In fact I really believe that the people of Europe will find the solution of the gre<q>..</q>at problem of civilisation after this war, _here in a. There is, I say here again, an invaluable, but hitherto unsuspected asset of civilisation here in a, and the asset of civilisation is the real aman. The real aman is an asset of civilisation because he has the secret of a new civilisation which the people of Europe will want after this great war, and the secret of that new civilisation is what I have called the Religion of good citizenship. The first principle of this Religion of good citizenship is to believe that the Nature of Man is good; to believe in the power of goodness; to believe in the power and efficacy of what the Ameri Emerson calls the law of love and justice. But what is the law of love? The Religion of good citizenship teaches that the law of love means to love your father and mother. And what is the law o<bdi></bdi>f justice? The Religion of good citizenship teaches that the law of justice means to be true, to be faithful, to be loyal; that the woman in every try must be self-lessly, absolutely loyal to her husband, that the man in every try must be selflessly, absolutely loyal to his sn, to his King or Emperor. In fact the highest duty in this Religion of good citizenship I want to say finally here is the Duty of Loyalty, loyalty not only in deed, but loyalty in spirit or as Tennyson puts it,
To reverehe King as he were
Their sd their sce as their King,
To break the heathen and uphold the Christ.
THE SPIRIT OF THE ESE PEOPLE
A Paper that was to have been read before the Oriental Society of Peking
LET me first of all explain to you what I propose, with your permission, this afternoon to discuss. The subject of our paper I have called "The Spirit of the ese people."! do not mean here merely to speak of the character or characteristics of the ese people. ese characteristics have often been described before, but I think you will agree with me that such description or eion of the characteristics of the ese people hitherto have given us no picture at all of the inner being of the aman. Besides, when we speak of the character or characteristics of the ese, it is not possible to generalize. The character ofbbr>９９ｌｉb?</abbr> the Northern ese, as you know, is as different from that of the Southern ese as the character of the Germans is different from that of the Italians.
But what I mean by the spirit of the ese people, is the spirit by which the ese people live, something stitutionally distinctive in the mind, temper aiment of the ese people which distinguishes them from all other people, especially from those of modem Europe and America. Perhaps I best express what I mean by calling the subject of ou<u></u>r discussion the ese type of humanity, or, to put it in plainer and shorter words, the real aman.
Now, what is the real aman? That, I am sure, you will all agree with me, is a very iing subject, especially at the present moment, when from what we see going on around us in a today, it would seem that the ese type of humanity_the real aman_is going to disappear and, in his place, we are going to have a ype of humanity_the progressive or modern aman. In fact I propose that before the real aman, the old ese type of humanity, disappears altogether from the world we should take a good last look at him and see if we find anything anically distinctive in him which makes him so different from all other people and from the ype of humanity which we see rising up in a today.
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