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March 23, 1903.]
Mr. Ports seconded, and the motion was agreed to
Mr. Hồ Fook moved that Mr. Thomas Arnold be re-elected auditor.
Mr. BARL W seconded and the motion was agreed to.
This was all the-business.
THE GREEN ISLAND CEMENT
CO., LD,
The following is the report for presentation to the shareholders at the fourteenth ordinary general meeting to be held at the office of the general managers, on Saturday, 21st March, Annexed we have the pleasure to lay before shareholders a statement of accounts for the year ending 31st December, 1902.
at 11 o'clock a.m :—
The net profit, including the amontt brought forward from the previous year, amonuts to 8147.676:74, which it is proposed to deal with as follows, viz. :— To place to reserve fand
$2,000.00 To pay a dividend of 12 per cent. ..120,000,00 To carry forward to next year sacconut 25,676.74 ales during the year show a steady increase and the above result is very satisfactory although the production of finished cement has been hampered by the difficulty of obtaining supplies of raw material sufficient to keep pace with the increasing cousumption.
Work at 1 eepwafer Bay suffered greatly from sickness and strikes amongst the coolies, and much damage and lo:s of stock was caused by a heavy rain-storm in the month of June, and later on by typhoons. The demand for the Company's bricks, tiles and pipes is, however, increasing, and further additions and extensions are now in progress, which will improve the efficiency of the factory and reduce the cost of manufac ure. .
CONSULTING COMMITTEE.
In accordance with the articles of association, the Hon. Sir Paul Chater, C.M.G.. the Hon. C. W. Dickson, Mr. C. Ewens and Dr. J. W Noble, retire but, being eligible, offer themselves for re-election.
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whelmed with the sense of the impossibility of Professor SHAR · observed that he was over. the Western mind following the reasoning everything is nothing. Perhaps there was of Buddha that there is nothing and that
something lacking in the Western mind enable them to arrive at that conclusion.
speaking the origin of Indian metaphysic |-ceptions was "Becoming,
to be found in the faith of the conception of Becoming or Rigveda, 2,000 years before Christ, Buddhism vanced from the most a WOR hard to define in a wingle word; to its consummation in, the it was not polytheism, not monotheism, not self-consciousness: Buddhism pantheism. Max Müller was driven to coin cess and argued from the the word "henotheism in order to describe Becoming to the bare abst
Nothing Le faith of the Rigveda. Benothe'sm wherein it found the equivalent of Being had meant the worship of the gods one by one. ther fore of ultimate reality. Thought bad This faith as soon as the people began to moved in a strange circle since the time d philosophise necessarily tended to the conclusion Prince Ganiams, and the origin of Buddhism of one power lying behind them. What was that all the deities were only manifestations was curiously repeated in the history of the school this power? Here was the turning point of Buddha, said the lecturer in conclusion,
of British empirical philosophy. The reply to Indian religion. The answer might have been be found in Kaht, who conclusively demonstrat- monotheistic. Eat as a fact the answer was ed that knowledge was not only a posteriori pantheistic. The whole world was God. This but was à priori as well. There was no kad Brahmanas between 1,000-800 B.C. It reached and experience, the co-ordination, of sense was the doctrine developed as a faith in the ledge which was not the joint product of reason its orthodox climax in the Vedanta, which impressions nuder the laws of the mind; or development from one principle, the Supreme content are empty: peroptions without con explained the universe synthetically as a Kant's own famous words, "Thoughts without Soul, called Brahms or Paramatman. The ceptions are blind. Knowledge arises only Supreme Soul was both the efficient and material from their nuited action.” And with the proof cause of the world: both made the world that such aniou was possible, Kant proved that and was the matter ont of which the world there was knowledge, that there was reali Kapila, the founder of the Cankhya philosophy, but was mede. In the seventh century, B.C., that the Nothing, the Zero of Buddhism made a determined attack on the pantheism and ultimately real, the self-conscious thinking
abstraction from that which orthodoxy of his day and there was little donbt subject. (Applause.) that Baddhism, which dated from the fifth century, B.C., owed its origin dires ly to the
HIS EXCELLENCY invited discussion. Rev. F. J. HARDY remarked that the lecturer empirical philosopher in the history of the Would he not say that Christinuity was the Cankhya philosophy. Kapilia was the first great" | "bad said that all religions were metaphysica world. His name had been forgotton; yet it one exception ? It was either true or false was he that laid the foundations of empiricism but it professed to be historical and Jesus as they stand to-day. He based his philosophy Christ was said to have come into the ou experience and used reason as his only world to deliver us. He thought Christ- Whereas the Vedanta was a synthetic anity was not metaphysical and that that pantheism, the Cankbya was an atheistic dualism. was the most valuable thing about it. As to free from the bondage of faith. The data of that it had been proved that it was exactly Aletaphysic for the first time hai shaken itself the ultimate reality being nothing, he contended
experience we:e matter and souls, As regards opposed to that, modern science as the law of conservation of matter, the doctrine of Kapila was stated by
energy As regards souls, modern science had metaphysical attempt to vindicate the faith rothing to Ray: but Kapila's argument was the
long held in India of the transmigration of souls, Wherein did the Buddha differ from Kapila ? In two points. Whereas Kapila asserted the exist- ence of son's the Buddha denied their existence; whereas Kaplı asserted the existence of matter and souls from everlasting to everlasting, Buddha asserted an end, a finality. The very centre aud .core of Buddhist metaphysic was th · deuial of the existence either of sonls or of a supreme, soal. Notae ever had and it was impossible that one should ever have experience of a soul. The soul always eluded your observation, for the soul MR. C. CLEMENTI ON "BUDDHISM. was the instrument by which you observed. The Under the auspices of the Old Volumes soul must, as c nsidered by metaphysical science, Society, Mr. C. Clementi lectured in the
be an expression for the identity of the Ego as Chamber of Commerce on the 12th inst
the supreme condition of the object. You could on “ Buddhism.” H.E. the Governor presided.nɔt examine the Ego because the Ego was the "There was a large attendance.
condition of your being able to examine at all. Therefore, said the Buddha, it cou'd not be ultimate reality? Matter was doubtless au object of experience. Was it therefore the ultimate reality? No: for matter was condi- tioned by human perception. If the soul was not real how much less could the objective world, could matter, which was known ouly to the soul, be real? What then was ultimate reality? HIS EXCELLENOT asked the meeting to join Ultimate reali y, said Buddha, was nothing, | him in thanking Mr. Clementi for his scholarly was non-entity. That was the 1st word of | lecture. The conclusion of the great meta- Baddhist metaphysic; and from that first physicians, Kapila Gautama, the Buddha and principle the whole of its ethical teaching was the rest, was that the goal of all our toiling derived. Now most of them, he daresay, were lives according to these dreams is—nothing, of opinion that a metaphysic which concluded | These metaphysicians must have been a bod” that the ultimate reality was nothing had and seekers after truth, but for himself he -- stultified itself before the tribunal of experience my that the element that united bod“. And and was consequently worthless. Yet Hegel in the joy of existence and the hope of et adopted as the starting point of his metaphysio i was the lightning flash of faith, without Mr. CLEMENTI, who got a cordial reception, the conclusion of Buddhism that nothing was the deepest thinker is but a blind said in the course of his lecture that metaphysic | real. And though the last word of Buddhist mpalpable blackness. WAS the search of reason after reality. The metaphysic was that nothing was the ultimate metaphysician's only instruments in arriving at | reality, this must not be mistaken for conclusion were experience and reason; he sgnosticism. On the contrary Buddhism was
not concerned with belief or faith. All thoroughly gnostic. It was not with the The Kokumin (Tokyo) states that religion must be a metaphysic, as religion was a helplessness of a despairing scepticism but with | number of foreign visitors to Ja
Arch after the ultimate facts of existence. A the joy of a great salvation that the Buddha | year is put at 18,855, of whom 12.01; religion might however transcend the limits of proclaimed to the world that nothing was real. | Nagasaki, 4,877 at Yokohama. physic, might supplement rémson by faith. | Buddhism was the inversion of Hegelian | 874 at Moji, 73 at Hakodate. 31. Buddhism was one of those religions whose dialectic Whereas Hegel, after proving that 15 at Osaka and 192 at othe
instruments were experience and reasou. Being was Nothing, or rather that Being was olanified into 9.497. Chinese
sic was logically prior to faith although | forever passing into Nothing and Nothing lato | 2663 Americans, 1687 Basel
come later in history: Historically Being, concluded that the truth of these con- " 932 Frenchman, 306 Coreans and
AU. ITOR2,
The acconats have been audited by Messrs. T. Arnold and W. H. Potts, who are recom- mended for re-election.
SHEWAN, TOMES & CO... General Managers.
Hongkong, 5th March, 1903.
ODD VOLUMES SOCIETY LECTURE.
His EXCELLENCY in introducing the lecturer said that he had been asked as President of the Society to take the chair on this ocasion and it gave him very great pleasure to do so. The catholicity of the proceedings of the Society was, he thought, exemplified in the lectures already delivered under its suspices and the one they were going to hear presently. First they liad one apon malaria in connection with mosquitoes, then another upon the defence of the Empire, and now thay bad abandoned those plsical possibilities of war and pestilence and Mr. Clementi was about to lecture on the metaphysical aspect of Buddhism. There were few people who were better entitled to deliver a lecture on that subject than Mr. Clementi, who was a very well-known Oxford scholar. (Ap- planse
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Mr. CLEMENTI said in reply that there must be metaphysical element in Christianity, for was it not a search after the ultimate facts of exist- ence? What was meant by death and life and what was meant by God? In so far as it failed to answer these questions and convince the thinking man of its truth it was au nosnccessful metaphysio. If it answered them it Was
successful metaphysic. But Christianity was not a religion, which relief on reason and experienos alone. Therefore it was fundamentally distinct from Buddhism. Christianity held that beyond reason there was faith. With regard to the other part of Mr. Hardy's contention the lecturer said there were many Eastern stúdents who agreed with his argument, and he referred the querist to the religions books of the East. As to Professor Sharp's remark that there was a differencs between the Eastern and Western minds, he could not take that view at all. The philosophic conclusions that were proved by reason in the West were proved by reason in the East.
The meeting then dispersed.
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