chapter 18
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But then you will remember I told you that the works of really great men in literature, such as the poetry of Homer, ot reach the mass of mankind, because all great men in literature speak the language of educated men which the mass of mankind ot uand. Such being the case, how thehe system of the teags of fucius, fuism, the State Religion in a, awaken a<dfn></dfn>nd kindle in the mass of mankind, in the mass of the population in a, the inspiration or liviion necessary to enable and make them obey the rules of moral duow, I told you that the anisation iate Religion of fucius in a corresponding to the Church of the Church Religion in other tries, is the School. But that is not quite correct. The real anisation iate Religion of fucius in a correspondily to the Church of the Church Religion in other tries is_the Family. The real Church_of which the School is but an adjunct_the real and true Church of the State Religion of fucius in a, is the Family with its aral tablet or chapel in every house, and its aral Hall or Temple in every village and town. I have shown you that the source of inspiration, the real motive power by which all the great Religions of the world are able to make men, to make the mass of mankind obey the rules of moral duct, is the feeling aion of unbounded admiration, love ahusiasm which it is the fun of the Church to excite and arouse in men for the first Teachers and Found<u></u>ers of thions. Now the source of inspiration, the real motive power by which the State Religion of fucius in a is able to make men, to enable and make the mass of the population in a obey the rules of moral duct is the " Love for their father and mother." The Church of the Church Religion, Christianity, says: "Love Christ." The Church of the State Religion of fucius in a_the aral tablet in every family_says "Love your father and your mother. " St. Paul says:_"Let every man that he name of Christ depart from iniquity. " But the author of the book on Filial Piety(^^), written in the Han dynasty, the terpart of the lm.ita.tio Christi in a, says: "Let everyone who loves his father and mother depart from iniquity. " In short, as the essehe motive power, the source of real inspiration of the Church religion, Christianity, is the Love of Christ, so the essehe motive power, the source of real inspiration of the State Religion, fuism in a, is the "Love of father and mother"_ Filial Piety, with its cult of aor worship.fucius says: "To gather in the same place where our fathers before us have gathered; to perform the same ceremonies which they before us have performed; to play the same music which they before us have played: to pay respect to those whom they hoo love those who were dear to them; in fact, to serve them now dead as if they were living, and now departed, as if they were still with us, that is the highest achievement of Filial Piety." fucius, further says:_"By cultivating respect for the dead, and carrying the memory back to the distant past, the good in the people will grow deep. " Cogitavi dies antiques, et anernos ii habui. That is how the State Religion in a, fuism, awakens and kindles ihe inspiration or liviion necessary to enable and make them obey the rules of moral duct, the highest and most important of all these rules being the absolute Duty of Loyalty to the Emperor, just as the highest and most important rules of moral du all the Great Religions of the world is fear of God. In other words, the Church Religion, Christianity, says:_"Fe<bdo>藏书网</bdod and obey Him." But the State Religion of fucius, or fuism, says:_"Honour the Emperor and be loyal to him. " The Church Religion, Christianity, says:_"If you want to fear God and obey Him, you must first love Christ. " The State Religion of fucius, or fuism, say:_"If you want to honour the Emperor and be loyal to him, you must first love your father and mother. "
Now I have shown you why it is that there is no flict between the heart and the head in the ese civilisation for these last , years since fuciustime. The reason why the<samp>藏书网</samp>re is no such flict is because the ese people, even the mass of the population in a, do not feel the need ion_I mean Religion in the European sense of the word; and the reason why the ese people do not feel the need ion is because the ese people have in fuism something which take the place ion. That something, I have shown you, is the principle of absolute Duty of Loyalty to the Emperor; the Code of Honour called Mia yi, which fucius teaches iate Religion which he has given to the ese nation. The greatest service, I said, which fucius has done for the ese people is in giving them this State Religion in which he taught the absolute Duty of Loyalty to the Emperor.
Thus much I have thought it necessary to say about fucius and what he has done for the ese nation, because it has a very important bearing upon the subject of our present discussion, the Spirit of the ese People. For I want to tell you and you will uand it from what I have told you, that a aman, especially if he is an educated man, who knowingly fets, gives up or throws away the Code of Honour, the Mia yi iate Religion of fucius in a, Which teaches the absolute Diviy of Loyalty to the Emperor or Sn to whom he has once given his alle-giance, such a aman is a man who has lost the spirit of the ese people, the spirit of his nation and race: he is no longer a real aman.
Finally, let me shortly sum up what I want to say on the subject of our present discussion_the Spirit of the ese People or what is the real aman. The real aman, I have shown you, is a man who lives the life of a man of adult reason with the simple heart of a child, and the Spirit of the ese people is a happy union of soul with intelleow if you will examihe products of the ese mind in their standard works of art and literature, you will find that it is this happy union of soul with the intellect _which makes them so satisfying and delightful. What Matthew Arnold says of the poetry of Homer is true of all ese standard literature, that "it has not only the power of pro>.</a>foundly toug that natural heart of humanity, which it is the weakness of Voltaire that he ot reach, but also address the uanding with all Voltaire s admirable simplicity and rationality. "
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