others as you would that they should do unto you,' which Mr. Locke
designates as 'the most unshaken rule of morality, and foundation
of all social virtue,' had been inculcated by Confucius, almost in
the same words, four centuries before [1].' I have taken notice of
this fact in reviewing both 'The Great Learning' and 'The Doctrine
of the Mean.' I would be far from grudging a tribute of admiration
to Confucius for it. The maxim occurs also twice in the Analects.
In Book XV. xxiii, Tsze-kung asks if there be one word which may
serve as a rule of practice for all one's life, and is answered, 'Is
not reciprocity such a word? What you do not want done to
yourself do not do to others.' The same disciple appears in Book V.
xi, telling Confucius that he was practising the lesson. He says,
'What I do not wish men to do to me, I also wish not to do to men;'
but the master tells him, 'Tsze, you have not attained to that.' It
would appear from this reply, that he was aware of the difficulty
of obeying the precept ; and it is not found, in its condensed
expression at least, in the older classics. The merit of it is
Confucius's own.
When a comparison, however, is drawn between it and the
rule laid down by Christ, it is proper to call attention to the
positive form of the latter, 'All things whatsoever ye would that
men should do unto you, do ye even so to them.' The lesson of the
gospel commands men to do what they feel to be right and good. It
requires them to commence a course of such conduct, without
regard to the conduct of others to themselves. The lesson of
Confucius only forbids men to do what they feel to be wrong and
hurtful. So far as the point of priority is concerned, moreover,
Christ adds, 'This is the law and the prophets.' The maxim was to
be found substantially in the earlier revelations of God. Still it
must be allowed that Confucius was well aware of the