It is very remarkable, as distinguishing the Chinese from the Japanese, that the things they wish to learn from us are not those that bring wealth or military strength, but rather those that have either an ethical and social value, or a purely intellectual interest. They are not by any means uncritical of our civilization. Some of them told me that they were less critical before 1914, but that the war made them think there must be imperfections in the Western manner of life. The habit of looking to the West for wisdom was, however, very strong, and some of the younger ones thought that Bolshevism could give what they were looking for. That hope also must be suffering disappointment, and before long they will realize that they must work out their own salvation by means of a new synthesis. The Japanese adopted our faults and kept their own, but it is possible to hope that the Chinese will make the opposite selection, keeping their own merits and adopting ours.
The distinctive merit of our civilization, I should say, is the scientific method; the distinctive merit of the Chinese is a just conception of the ends of life. It is these two that one must hope to see gradually uniting. Lao-Tze describes the operation of Tao as \without possession, action without self-assertion, development without domination.\I think one could derive from these words a conception of the ends of life as reflective Chinese see them, and it must be admitted that they are very different from the ends which most white men set before themselves. Possession, self-assertion, domination, are eagerly sought, both nationally and individually. They have been erected into a philosophy by Nietzsche, and Nietzsche's disciples are not confined to Germany. But, it will be said, you have been comparing Western practice with Chinese theory; if you had compared Western theory with Chinese practice, the balance would have come out quite differently. There is, of course, a great deal of truth in this. Possession, which is one of the three things that Lao-Tze wishes us to forego, is certainly dear to the heart of the average Chinaman. As a race, they are tenacious of money—not perhaps more so than the French, but certainly more than the English or the Americans. Their politics are corrupt, and their powerful men make money in disgraceful ways. All this it is impossible to deny.
Nevertheless, as regards the other two evils, self-assertion and domination, I notice a definite superiority to ourselves in Chinese practice. There is much less desire than among the white races to tyrannize over other people. The weakness of China internationally is quite as much due to this virtue as to the vices of corruption and so on which are usually assigned as the sole reason. If any nation in the world could ever be \proud to fight,\that nation would be China. The natural Chinese attitude is one of tolerance and friendliness, showing courtesy and expecting it
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in return. If the Chinese chose, they could be the most powerful nation in the world. But they only desire freedom, not domination. It is not improbable that other nations may compel them to fight for their freedom, and if so, they may lose their virtues and acquire a taste for empire. But at present, though they have been an imperial race for 2,000 years, their love of empire is extraordinarily slight.
Although there have been many wars in China, the natural outlook of the Chinese is very pacifistic. I do not know of any other country where a poet would have chosen, as Po-Chui did in one of the poems translated by Mr. Waley, called by him The Old Man with the Broken Arm, to make a hero of a recruit who maimed himself to escape military service. Their pacifism is rooted in their contemplative outlook, and in the fact that they do not desire to change whatever they see. They take a pleasure—as their pictures show—in observing characteristic manifestations of different kinds of life, and they have no wish to reduce everything to a preconceived pattern. They have not the ideal of progress which dominates the Western nations, and affords a rationalization of our active impulses. Progress is, of course, a very modern ideal even with us; it is part of what we owe to science and industrialism. The cultivated conservative Chinese of the present day talk exactly as their earliest sages write. If one points out to them that this shows how little progress there has been, they will say: \seek progress when you already enjoy what is excellent?\At first, this point of view seems to a European unduly indolent; but gradually doubts as to one's own wisdom grow up, and one begins to think that much of what we call progress is only restless change, bringing us no nearer to any desirable goal.
It is interesting to contrast what the Chinese have sought in the West with what the West has sought in China. The Chinese in the West seek knowledge, in the hope—which I fear is usually vain—that knowledge may prove a gateway to wisdom. White men have gone to China with three motives: to fight, to make money, and to convert the Chinese to our religion. The last of these motives has the merit of being idealistic, and has inspired many heroic lives. But the soldier, the merchant, and the missionary are alike concerned to stamp our civilization upon the world; they are all three, in a certain sense, pugnacious. The Chinese have no wish to convert us to Confucianism; they say \are many, but reason is one,\and with that they are content to let us go our way. They are good merchants, but their methods are quite different from those of European merchants in China, who are perpetually seeking concessions, monopolies, railways, and mines, and endeavouring to get their claims supported by gunboats. The Chinese are not, as a rule, good soldiers, because the causes for which they are asked to fight are not worth fighting for, and they know it. But that is only a proof of their reasonableness.
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I think the tolerance of the Chinese is in excess of anything that Europeans can imagine from their experience at home. We imagine ourselves tolerant, because we are more so than our ancestors. But we still practise political and social persecution, and what is more, we are firmly persuaded that our civilization and our way of life are immeasurably better than any other, so that when we come across a nation like the Chinese, we are convinced that the kindest thing we can do to them is to make them like ourselves. I believe this to be a profound mistake. It seemed to me that the average Chinaman, even if he is miserably poor, is happier than the average Englishman, and is happier because the nation is built upon a more humane and civilized outlook than our own. Restlessness and pugnacity not only cause obvious evils, but fill our lives with discontent, incapacitate us for the enjoyment of beauty, and make us almost incapable of the contemplative virtues. In this respect we have grown rapidly worse during the last hundred years. I do not deny that the Chinese go too far in the other direction; but for that very reason I think contact between East and West is likely to be fruitful to both parties. They may learn from us the indispensable minimum of practical efficiency, and we may learn from them something of that contemplative wisdom which has enabled them to persist while all the other nations of antiquity have perished. When I went to China, I went to teach; but every day that I stayed I thought less of what I had to teach them and more of what I had to learn from them. Among Europeans who had lived a long time in China, I found this attitude not uncommon; but among those whose stay is short, or who go only to make money, it is sadly rare. It is rare because the Chinese do not excel in the things we really value—military prowess and industrial enterprise. But those who value wisdom or beauty, or even the simple enjoyment of life, will find more of these things in China than in the distracted and turbulent West, and will be happy to live where such things are valued. I wish I could hope that China, in return for our scientific knowledge, may give us something of her large tolerance and contemplative peace of mind. FOOTNOTES: [93]
See Cordier, op. cit. i. p. 368, and Giles, op. cit. p. 187. [94]
With regard to Lao-Tze, the book which bears his name is of doubtful authenticity, and was probably compiled two or three centuries after his death. Cf. Giles, op. cit., Lecture V. [95]
Quoted in Chap. IV, pp. 82-3.
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