Methuselahs would not be able to compass it. Yet for centuries
this has been accepted as the orthodox exposition of the Classic.
Lo Chung-fan does not express himself too strongly when he says
that such language is altogether incoherent. The author would
only be 'imposing on himself and others.'
9. The orthodox doctrine of China concerning the connexion
between intelligence and virtue is most seriously erroneous, but I
will not lay to the charge of the author of the Great Learning the
wild representations of the commentator of our twelfth century,
nor need I make here any remarks on what the doctrine really is.
After the exhibition which I have given, my readers will probably
conclude that the Work before us is far from developing, as
Pauthier asserts, 'a system of social perfectionating which has
never been equalled.'
10. The Treatise has undoubtedly great merits, but they are
not to be sought in the severity of its logical processes, or the
large-minded prosecution of any course of thought. We shall find
them in the announcement of certain seminal principles, which, if
recognised in government and the regulation of conduct, would
conduce greatly to the happiness and virtue of mankind. I will
conclude these observations by specifying four such principles.
First. The writer conceives nobly of the object of
government, that it is to make its subjects happy and good. This
may not be a sufficient account of that object, but it is much to
have it so clearly laid down to 'all kings and governors,' that they
are to love the people, ruling not for their own gratification but
for the good of those over whom they are exalted by Heaven. Very
important also is the statement that rulers have no divine right
but what springs from the discharge of their duty. 'The decree
does not always rest on them. Goodness obtains it, and the want