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The Study of Human Abilities
Translated by J. K. Shryock*
Chapter 4 - The Laws of the Abilities
To establish affairs and set up standards, it is
necessary to determine [all things] according to laws. To discuss this
adequately is difficult; there are few who are able to determine it. Why
is this? Laws are of many kinds, while men differ. When laws are of
many kinds, then they are difficult to understand. When the abilities of
men differ, then temperaments are deceitful. When temperaments are
deceitful and understanding is difficult, then law is lost, and affairs go to
the contrary.
Laws have four categories.
Illumination has four classes.
Temperament has nine partialities.
Developments have seven similitudes.
Debates have six causes of irritation.
Understanding has eight capacities.
The changeableness of all phenomena, the filling and
emptying, the increasing and lessening, is the law of Tao.
The rectification of affairs by laws and institutions is
the law of affairs.
The suitability of ritual and doctrine is the law of
correct behavior.
The pivot of human emotions is the law of temperament.
These four laws are not similar. When they are
acting through the innate abilities [of men], they wait for illumination and
manifestation. Illumination waits for substance before it can act.
Therefore substance combines with law, and the combination produces
illumination. Illumination is enough to see the law, and the law is able
to become a system.
Therefore [when a man’s] substance and nature are
balanced, his mind is subtle and profound. He is able to understand
naturally, and belongs to the class of [those who understand] the law of
Tao.
[When man’s] substance and nature are active and
intelligent, his plans are cunning and clever, and he is able to administer
complicated affairs. He belongs to the class of [those who understand]
the law of affairs.
[When man’s] substance and nature are peaceable and able
to discuss matters of ritual and doctrine, their merits and defects, he belongs
to the class of [those who understand] correct behavior.
[When man’s] substance and nature are subtle and
analytical, he can infer from the emotions the ideas which were their cause,
and is able to suit their changing emotions. He belongs to the class of
[those who understand] the law of temperament.
Since the illumination of these four classes is
different, possessing the nine partialities of temperament, and because human
nature invades illumination, each [partiality] has its merits and defects.
The unyielding and generalizing man cannot deal with
details. Therefore when he discusses matters of importance, he is vast
and wide. But when he calculates minute laws, he does not stop but skips
over them.
The obstinate and austere man is inflexible. When
he discusses law, he is complete and just. But when he speaks about
changing conditions, he runs contrary to the facts, and cannot begin to
understand.
The firm and strong man likes to work upon actual facts.
When he indicates the crucial point in the reasoning, he is penetrating
and complete. But when he comes to general principles, he is exposed and
isolated.
The fluent man has many words and sharp ideas.
When he infers concerning human affairs, he sees the essentials and arrives at
causes. But when he comes to general concepts, he is greatly astonished,
and cannot be all-embracing.
The drifting man cannot think profoundly. When he
talks about general estimates, he is broad and shallow. When he comes to
set up the essentials of things, he is wavering and unstable.
The man of shallow explanations cannot go deeply into
difficulties. When he hears discussions, he is astonished and pleased.
But when he examines essential reasons, he changes frequently and has no
principles of his own.
The forgiving and considerate man cannot act quickly.
When he discusses virtue, he is vast, minute, endless, and refined.
But when he comes to actual affairs, he is dilatory and lags behind.
The mild, pliant man cannot be strong. When he is
chewing over principles, he is harmonious and clear. But when he comes to
settle a doubtful difficulty, he is weak and incomplete.
The man who likes extraordinary things is adventurous
and seeks for the unusual. When he comes to create fanciful things, he is
masterful and fertile. But when he comes to pure principles, he deviates
from the norm and is wide off the mark.
These are what are called the nine partialities of human
nature. Each man follows what he regards as reasonable.
If a man’s nature is not refined and perspicuous, this
results in the seven similitudes.
There are men who talk aimlessly about ancient things,
as if they could put these things into practice.
There are men who give many reasons, and seem as if they
had broad thoughts.
There are men who can discuss agreeably, and seem as if
they explained laudably.
There are men who by lagging behind appear to choose
correctly, and who follow what is liked by the multitude, so that it seems as
if they could judge correctly.
There are men who avoid the difficult by not replying.
They seem to have more than enough, and yet in reality they do not know.
There are men who love to comprehend the explanations of
others, and who seems to be pleased, yet they are not happy.
There are men whose arguments are empty, although they
themselves think they are plausible. Their reason fall down, yet they
continue to urge them. Really they seek a double interpretation. It
seems that they cannot be defeated by reason.
All these seven similitudes are the cause of the
deception among the multitude.
In discussion, there are those who win by reason, and
those who win by words. Those who win by reason put black and white in
their right places, in order to enlarge their argument, and by explaining
subtleties they bring about understanding. Those who win by words break
the right reason, in order to arrive at something different, and to obtain
something different, the right is lost.
The abilities of the nine partialities have
similarities, opposites, and mixtures. The similarities will explain each
other. The opposites will contradict each other. The mixtures will
enlarge each other.
Therefore a man who is able in discussion measures the
advantages and discusses them. He will not try to persuade those whose
minds are preoccupied. He will not discuss with those who are unable to
understand.
A man who is not able in discussion will endeavor to
persuade others by means of opposites and mixtures. If he endeavors to
persuade others by means of opposites and mixtures, he will not succeed.
Those who are apt in illustration will use one word to
explain several things. Those who are not apt in illustration will use a
hundred words without explaining one idea. If a hundred words do not
explain one idea, no one will listen.
These are the three defects of discussion.
Those who are good in debate must explain the roots of
things. Those who are not good in debate forsake the roots and deal with
the tips of the branches. If they forsake the roots and deal with the
tips of the branches, a structure of [mere] words is built up.
Those who are able to attack the powerful [in debate]
will avoid the sudden burst of enthusiasm and sharpness [of the good debater],
sticking to fundamental points and attacking gradually. Those who are not
good in attacking the powerful will pick up their opponent’s misstatements, in
order to push down his sharp ideas. To push down an opponent’s sharp
ideas, is to arouse his temper.
Those who are good at stepping on the faults of others,
point out only the cause of the faults. Those who are not good at
stepping on the faults of others will take advantage of the mistakes of their
opponents, in order to blame their natures. To take advantage of
mistakes, and to blame their natures, is to build up hatred.
Sometimes a man will think over a problem for a long
time. Finally he gets it (the solution). He tells others, without
giving them time to think it over. The others cannot comprehend it
quickly, so he regards them as hard to instruct. To regard others as hard
to instruct, is to build up fury.
In the height of a debate, an opponent’s misstatements
must not be pressed too hard. Therefore the good debater will turn his
opponent’s mistakes back to the original point. The poor debater will
over-ride his opponent’s mistakes and press them. Although his opponent
wishes to yield, the circumstances will not permit it. As the
circumstances will not permit [yielding], falsity will be built up.
When a man is thinking, he is sometimes unconscious of
what his ears hear. When telling and thinking are hindering each other,
and the speaker wishes others to understand him, the others are thinking, and
so do not understand. The speaker regards them as lacking in
understanding. But human nature resents being regarded as lacking in
understanding. To resent being regarded as lacking in understanding is to
build up anger.
All these six causes of irritation are the sources of
transformations. Although there are changes and irritation, still
something is obtained. If there are only discussions, but no debates, and
each one gives what he sees, that which was the cause remains unknown.
So we may infer from these conditions that those who
merely discuss, and yet are able to fix principles, are few. [Such a
man’s] intelligence must be able to understand order. His thoughts must
be able to create beginnings. His illumination must be able to see the
pivot. His words must be able to make clear his ideas. His
alertness must be able to hold up his faults. His defense must be able to
repulse attacks. His attack must be able to take the defense. He
must be able to take in and give out. One must possess all these eight,
and then he will be able to understand the law of the universe. If he can
understand the law of the universe, then he can understand man.
If one does not possess all these eight beautiful
powers, but possesses only one of them, then what he achieves will be
one-sided, and what he possesses is of a different category.
Therefore when intelligence can understand order, this
is called the ability of classification.
When thought can create beginnings, this s called
constructive ability.
When illumination is able to see secrets, this is called
the ability for apprehension.
When words make clear the ideas, this is called the
ability for adequate expression.
When alertness holds up faults, this is called the
ability for quick adjustment.
When defense repulses attack, this is called the ability
for upholding discussion.
When the attack takes the defense, this is called the
ability for advancing.
When taking can be transformed into giving, this is
called the ability for bartering discussions.
A man who understands ability possesses all these eight
abilities, and uses them in the proper way. When he speaks to another man
who understands all things, there will be similar understandings in their
minds. When he speaks with the multitude, he examines their appearance
and acts in accordance with their nature. Although his illumination
embraces all law, he does not use it to over-top men. Although his
intelligence is resourceful, he does not use it to go ahead of men. Good
words proceed from his mouth, but stop where they are sufficient. He
passes and does not press the vulgarity and mistakes of others. He
describes what others have in mind. He aids the capacities of others.
He does not so use his facts as to offend others who are incapable.
He does not speak so as to exemplify that in which he excels.
Whether he speaks directly or indirectly, he has nothing to fear. He will
gather the beautiful sounds of the insects, and praise the accidental
attainments of the foolish man. There is propriety in what he takes and
gives. He is proper in going and staying. When others are at the
height of their anger, he will freely apologize. When he wins a debate,
he will not be arrogant because of his victory. His mind is balanced, and
his determination is instructive, without reproofs or negations. It aims
only at the attainment of Tao. With a man like this, one can
discuss the warp of the universe, and the law of things.
* Liu Shao. Jen wu chih. Translated by J. K.
Shryock. New Haven, Connecticut: American Oriental Society, 1937.
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