ess, and kindness
constitute perfect virtue. Sincerity is the very way to Heaven. My
doctrine is that of an all-pervading unity. The superior man is catholic
and not partisan. The mean is partisan and not catholic. The superior
man is affable but not adulatory, the mean is adulatory but not
affable."

When asked for a word which should serve as a rule of practice for all
our life he replied: "Is not Reciprocity such a word? What you do
not want done to yourself, do not do to others." On one occasion the
question was asked him: "What do you say concerning the principle
that injury shall be recompensed with kindness?" To which he replied:
"Recompense injury with justice, and recompense kindness with
kindness."(117)

117) Lun Yu, xiv., 26.

It is recorded by his disciples that there are four things from which
the master was entirely free. "He had no foregone conclusions, no
arbitrary predeterminations, no obstinacy, and no egoism." Contrary to
the rule of most reformers or leaders of opinion, he always regarded
himself as a learner as well as teacher. It is related of Confucius that
he at one time desired a governmental position, thinking that through
its occupancy he might the better disseminate the ancient doctrines of
rectitude and virtue. Offers of individual advantage could not swerve
him from his well-grounded principles of honor. On one occasion one of
the rulers of the country proposed to confer upon him a city and its
revenues, but Confucius replied: "A superior man will only receive
reward for services which he has rendered. I have given advice to the
duke-king, but he has not obeyed it, and now he would endow me with this
place! very far is he from understanding me."(118)

118) Quoted by Amberley, Analysis of Religious Belief, vol. i., p. 197.

The fact seems evident that Confucius had not sufficient strength of
character to attempt a change in the social conditions of his time. He
had not that grandeur of soul which enabled him to strike the key-note
of reform. Monarchical institutions and social distinctions he did not
rebuke. The brotherhood of man and the levelling processes in human
society were probably never thought of by him; certainly they were never
attempted.

By certain writers Confucius has been accused of insincerity in a few
minor matters; still, the wisdom contained in his religious doctrines,
the philosophical value of his teachings relative to the regulation of
human c