extraordinary humility and modesty.

In "The Great Learning" Confucius lays down the rules to enable one to
become a superior man. The foundation of his rules is in the
investigation of things, or _knowledge_, with which virtue is
indissolubly connected,--as in the ethics of Socrates. He maintained
that no attainment can be made, and no virtue can remain untainted,
without learning. "Without this, benevolence becomes folly, sincerity
recklessness, straightforwardness rudeness, and firmness foolishness."
But mere accumulation of facts was not knowledge, for "learning without
thought is labor lost; and thought without learning is perilous."
Complete wisdom was to be found only among the ancient sages; by no
mental endeavor could any man hope to equal the supreme wisdom of Yaou
and of Shun. The object of learning, he said, should be truth; and the
combination of learning with a firm will, will surely lead a man to
virtue. Virtue must be free from all hypocrisy and guile.

The next step towards perfection is the _cultivation of the
person_,--which must begin with introspection, and ends in harmonious
outward expression. Every man must guard his thoughts, words, and
actions; and conduct must agree with words. By words the superior man
directs others; but in order to do this his words must be sincere. It by
no means follows, however, that virtue is the invariable concomitant of
plausible speech.

The height of virtue is _filial piety_; for this is connected
indissolubly with loyalty to the sovereign, who is the father of his
people and the preserver of the State. Loyalty to the sovereign is
synonymous with duty, and is outwardly shown by obedience. Next to
parents, all superiors should be the object of reverence. This