The Laws of the Abilities

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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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