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order generally, the existence of which is recognised and proved
in the several departments of nature. It keeps alive that spirit
of awe, wonder and humility, qualities that are aroused as the
marvels of the universe are progressively revealed.
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Moreover he roundly asserts that the Chinese character is
good, not because of, but in spite of the dulling and stupefying
effects which the drudgery of the former system imposed. The
greater number of Chinese youths who were exposed to the influences
of such learning never arrived at the point of understanding the
doctrines to which their arduous study was meant to lead them, and
therefore their character must have been established by other means.
What were these other means? As a general rule the children were
taught either within the bosom of the family or in a small group
in a school by a scholar specially engaged for this purpose. The
child's moral and intellectual development therefore must have
been moulded very largely by these two factors the home life and
the teacher's example, and very slightly if at all by the subject
of his read ing.
T
This is not a strong argument of course, for obviously whilo
it may be admitted that the youth derived very little practical
or moral benefit from his Confucius and Mencius, yet the same
could not be said of the teacher, who had proceeded much further
and no doubt with greater profit in the course, and who therefore
probably did embody and express within his life the ideals of his
maste_s. If then the child did derive his standards by imitation
rather then through personal study it would still be possible for
the old Classicists to claim that the influence of Confucius and
mencius was dominant in moulding the thought and behaviour of the
Chinese, and that a discontinuance of such schools of study would
imperil the moral structure of Chinc se society.
It is thought that the advocatos of this doctrine ought to
be satisfied if excerpts are given from the Confucian Classics,
P.T.0.
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