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aerely
hunbeingsedbutin
………………………………
第36节
uetotakeaninterestintheir
progenyastheydidintheirlifetitheycanperhaps；iftheyaregreatsouls；
protecttheirdescendants；buttheytheelvesneedtheirprogenysprotectionand
suoneyfortheir
sundryexpensesinhell；frobr 》
byabuddhistssinaheyaretobecaredforandservedastheyhave
beencaredforandservedbytheirchildrenintheiroldagethatisaboutasclose
asnfuatterofen
observedhinterestthedifferencesbeturelikethatof
christendondafranklyagnosticculturelikethatofthechineseandhohese
differene
forallhunracesthesedifferencesrrespondtothethreefoldactualfunctions
ofreligion；asnlyunderstoodfirst；religionasaneodintofpriestiracles；itspatentcuresfor
sinsandsellingofpardons；itssalvation”deeasy”anditsgoodsolidheavenand
hellthisreligion；soenentlysaleable；isntoallpeoples；thechinese
inan
ongthepeople；taoisnd
buddhisavefuishedtheothechinese；sincenfucianisefusedtofuish
the
sendly；thereisreligionasasanoralnduct：herethechineseandthe
ancentred；nota
godaginablethattherelationship
betanandnoralityuldbeintainedhoutreferencetoa
suprebeing；azingthatnshouldnot；or
uldnot；behavetoherasdecentbeingshoutthinkingoftheir
indirepossibletonceivethat
nshouldtrytodogood；silybecauseitisthehun；decentthingtodoihave
entofeuropeahicshadnot
beenovershadoheologyithink；bysheer
nearcusaureliussditationspauliheologyhas
broughtinthehebreionofsin；heentirefieldofchristian
ethics；andfronoescapeexceptbyreligion；suchasisprovided
inthedoptionasitis；aeuropeahireligion
seesuoinds
andthirdly；thereisreligionasaninspirationandlivingetion；afeelingforthe
grirandeurandsteryoftheuniverseandaquestforsecurityinlife；satisfying
nsdeepestspiritualinstinctstherearentsinourlives；perhapsduringthe
lossofourdearonesorduringtheperiodofnvalescencefrogreatillness；or
perhapsonachillyautuingasthefallingleavesandasenseof
deathandfutilityoveresus；orethanthelifeofthesensesandwe
lookoverthevisibleothegreatbeyond
thesentsetothechineseastotheeuropeans；butthereactionsare
deerlyachristianandnohat
thoughreligiongivespeacebyhavingareadydeanss；it
deablesteryandthepoignant
sadnessofthislife；isillsallpoetryapagan；
adeanssandysteryis
foreverunquenchedandyisforeverunansweredand
unansablytoakindofpantheisticpoetryactually；poetryhas
takenoverthefunotioninthe
chinesescheoflife；ashediscussiononchinesepoetrytothe
sthe
naturalesstobebasedonthefearthatthereisnotenoughpoetryandiginationinthispresentlifetosatisfythehunbeing
etionally；thefearthatthereisnotenoughpoyinthebeechforestsof
denrkortheolsandsofthediterraneanshoretofortthean
soul；andthesupeaturalisthenfoundnecessary
butnfuastherealfthe
unknoelylittletioverit；isequallyehaticinthe
assertionofthesuperiorityofthehunndoveatureandinthedenialofnatures
；asthehunenciusthe
nfuansplaceinnatureisthat”heaven；earthandn”are
regardedas”thethreegeniusesoftheuniverse”thisisadistine
rrespondingtothebabbittianthreefolddistin；hunisbr 》
andnaturalisheavenisseenasnsistingoftheclouds；thestars；andallthose
unknosupas”actsofgod；”while
theearthisseenasnsistingofuntainsandriversandallthoseforcesascribedin
greekthologytodeter；andnoccupiesanalliortantplacebethe
teofthingsandisproudofhis
positionlikethechineseroof；andunlikethegothicspires；hisspiritdoesnotaspire
toheavenbutbroodsovertheearthitsgreatestaeasureof
hayandhappinessinthisearthlylife
thee
indeed；thehostandsforasasyolofchinesehunisasterpiece
reinstobepaintedofanirovedversionof”sacredandprofanelove”there
shouldbethreeeninsteadoftissionaryladyhan
urella；avoluptuousprostitute；andaradianttherinherthirdnthof
pregnancyofthe
………………………………
第37节
three；thehousenest；silest；andyet
sttrulysatisfyingfiguretheyanisnd
naturalistypifyingthethreewaysoflife
supliindsthechinese
haveaerelazinessofeffortbutbyapositive
plionsensehohishievedwe
shallnowsee
iiithedoean
thereligionofnsenseorthespiritofreasonablenessispartandparcelof
nfucianhunisitisthisspiritofreasonablenesshtothe
doean；thereferencehas
alreadybeendeintheprecedingchaptertothespiritofreasonableness；as
ntrastedhlogirreasonitselfithasbeenshoherethatthespiritof
reasonablenessislargelyintuitiveandpracticallyidenticalnsenseithasbeenfurthershohatforachineseitisnotenoughthataproposition
be”logiportantthatitbe”inacrdan
nature”
theaifthechineseclassicaleducationhasalhecultivationofthe
reasonablenasthedelofculture
aneducatednshould；aboveall；beareasonablebeing；whoisalways
oderationandrestraint；andhis
hatredofabstraesnsenseispossessedbyall
npeopletheaon
senseheisapttoindulgeinexan；orthechinese
nofculture；shouldavoidallexcessesoftheoryandnductyouhave；for
instancatherineof
aragoning；on
theotherhand；thatitallust；1he
nsenseattitudeshouldbethatbothnsiderationsive；his
probablynearerthetruthintheonescientistisinfatuatedbytheideaofheredity
andanotherisobsessedbythenotionofenvironnt；andeachonegoesabout
doggedlytoprovehistheoryhgreatleaingandstupidity；heoriental；
uchcerebration；ethingforbothatypicallychinese
judgntis：”4isright；andbisnother”
suesinfuriatingtoalogicalnd；butofitthe
reasonablendkeepsabalanceindhaslostittheideathata
arkthattheworldof
objectsuldbereducedtones；planesandangularlinesandthenproceedlogically
topossibleinchinaural
distrustofarguntsthataretooperfectandtheoriesthataretoologicalagainst
suonsenseisthebestandsteffectiveantidote
bertrandrussellhasaatbeing
exquisite；andinlifeatbeingreasonable”theresultofthisn
senseisthereforeadislikeofallextravagancesoftheoryinthoughtandallexcesses
ofnductinralsthenaturalnsequenceofthisisthedoctrin