from a distance; and the kindly cherishing of the princes of the
States [2].' There are these and other equally interesting topics in
this chapter; but, as they are in the Work, they distract the mind,
instead of making the author's great object more clear to it, and I
will not say more upon them here.
6. Doubtless it was the mention of 'singleness,' or
'sincerity,' in the twentieth chapter, which made Tsze-sze
introduce it into this Treatise, for from those terms he is able to
go on to develop what he intended in saying that 'if the states of
Equilibrium and Harmony exist in perfection, a happy order will
prevail throughout heaven and earth, and all things will be
nourished and flourish.' It is here, that now we are astonished at
the audacity of the writer's assertions, and now lost in vain
endeavours to ascertain his meaning. I have quoted the words of
Confucius that it is 'singleness' by which the three virtues of
knowledge, benevolence, and energy are able to carry into
practice the duties of universal obligation. He says also that it is
this same 'singleness' by which 'the nine standard rules of
government' can be effectively carried out [3]. This 'singleness' is
merely a name for 'the states of Equilibrium

1 Par. 8.
2 Par. 12.
3 Par. 15.


and Harmony existing in perfection.' It denotes a character
absolutely and relatively good, wanting nothing in itself, and
correct in all its outgoings. 'Sincerity' is another term for the
same thing, and in speaking about it, Confucius makes a