hwaien: The Types of Personality

The Study of Human Abilities Translated by J. K. Shryock^*

Chapter 2 - The Types of Personality

The substances of the virtue of the mean cannot be classified. Therefore it is salty and yet not salty, tasteless and yet k‘uei, plain yet not undecorated, refined yet not over-decorated. It can be awe-inspiring, and it can cherish. It can argue fluently; it can speak briefly and cautiously. It is capable of infinite change, reaching the proper state as its limit.

Therefore the ambitious man will go beyond it; the conventional man will not reach it. Both the ambitious man and the conventional man violate the mean. Therefore there is some show of excellence, but also some falling short of reasonableness.

So [when a man is] severe, strict, sharp, and resolute, his ability lies in regulating others, but his defect is to stimulate their faults.

[When a man is] soft, pleasant, peaceful, and considerate, his beauty lies in toleration, but his defect lies in a lack of decision.

[When a man is] fierce, brave, heroic, and strong, his task lies in fiery action, but his defect lies in too much jealousy.

[When a man is] refined, docile, fearful, and cautious, his goodness lies in courteous carefulness, but his defect lies in having too much suspicion.

[When a man is] strong, exemplary, firm, and unyielding, his use lies in being a pillar, but his defect lies in self-will and obstinacy.

[When a man can] discuss and explain, his talent lies in unraveling knotty problems, but his defect lies in sophistry.

[When a man is] universal, broad, and all-giving, his greatness lies in covering all, but his defect lies in being muddy.

[When a man is] clear, resolute, incorruptible, and pure, his reputation lies in thriftiness and determination, but his defect lies in conventionality.

[When a man is] eminent and superior in action, his achievement lies in advancing, but his defect lies in looseness, and in going too far.

[When a man is] profound, calm, and crafty, his essence lies in subtlety, but his defect lies in slowness.

[When a man is] simple and upright, his substance is sincere, but his defect is a lack of subtlety.

[When a man has] much wisdom and strategy, his versatility lies in cleverness, but his defect lies in complacency.

Until the day of advancing their virtue, they do not stop at the mean as their norm in order to refrain from the conventionality or ambition of their abilities, but point out the defects of others in order to increase their own defects. It is like wearing the sword in the states of Chin and Ch‘u; either side is wrong.

Therefore the strong-willed man is fierce, unyielding, and unamiable. He does not refrain from the rudeness of his strength, but regards compromise as surrender, in order to incite his ambition. So one can use him to establish law, but it is hard to enter into subtleties with him.

The mild, easy-going man is slow of thought and loose in judgment. He does not refrain from the disorder of his affairs, but regards ambition as injurious, in order to rest in his comfort. So one can do ordinary things with him, but it is hard to deliberate about doubtful matters with him.

The bold, imperious man is impetuous and courageous. He does not refrain from the ruinous fall of his bravery, but regards compromise as cowardice, in order to put forth his power to the utmost. So one can go through difficult situations with him, but it is hard to stay with him under restraint.

The fearful and cautious man is afraid of trouble, and has much superstition. He does not refrain from his own timidity with reference to duty, but regards bravery as imprudent, in order to increase his doubts. So one can preserve the present order with him, but it is hard to perform a heroic feat with him.

The dominating man holds to his own ideas, and is outstanding. He does not refrain from the obstinacy of his feelings, but regards discussion as hypocrisy, in order to strengthen his absoluteness. So one can use him to maintain uprightness, but it is hard to lead the mass of men with him.

The talkative man discusses adequately. He does not refrain from the flood of his words, but regards patterns as too binding, in order to follow his sophistry. So one can hold a flood of discourse with him, but it is hard to set up a concise standard with him.

The all-embracing man pervades all things with his benevolent feelings. He does not retrain from the muddiness and mixed nature of his friendships, but regards rectitude as one-sided, in order to enlarge his muddiness. So one can use him to pacify the mass of people, but it is hard to uplift vulgarity with him.

The one-sided and righteous man scorns both the clean and the unclean. He does not refrain from the narrowness of his way, but regards toleration as dirtiness, in order to increase his bigotry. So one can guard moral principles with him, but it is hard to use him in changing situations.

The active man has high ambitions. He does not refrain from the multiplicity of his ideas, but regards calmness as stagnation, in order to strengthen his sharpness. So one can use him to advance, but it is hard to hold the rear with him.

The profound and calm man encircles with his thought. He does not refrain from the tardiness of his placidity, but regards action as carelessness, in order to ennoble his timidity. So one can plan deeply with him, but it is hard to act swiftly with him.

The simple and transparent man has no doubts. He does not refrain from the rudeness and directness of his sincerity, but regards cunning as boastfulness, in order to manifest his sincerity. So one can establish loyalty with him, but it is hard to weigh changing values with him.

The cunning and scheming man is all things to all men. He does not refrain from trickery which deviates from the right, but regards sincerity as foolishness, in order to enhance his falsity. So one can praise goodness with him, but it is hard to correct flattery with him.

The purpose of education is to perfect the abilities. The purpose of a consideration for others is to extend the emotions. The nature of partial abilities cannot be transformed. Although one teaches them by education to perfect their abilities, these are followed by their defects. Although one trains them by consideration of others to extend their emotions, each will follow his own mind. The loyal man will accord with the loyal. The deceitful man will accord with the deceitful. Therefore education cannot lead a man to the right way, nor a consideration for others enable a man to understand things, [if the man possesses only partial abilities]. This is the increasing defectiveness of partial abilities.

^* Liu Shao. Jen wu chih. Translated by J. K. Shryock. New Haven, Connecticut: American Oriental Society, 1937.

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