Tsze-sze does more than adopt the dicta of Confucius. He
applies them in a way which the Sage never did, and which he
would probably have shrunk from doing. The sincere, or perfect
man of Confucius, is he who satisfies completely all the
requirements of duty in the various relations of society, and in
the exercise of government; but the sincere man of Tsze-sze is a
potency in the universe. 'Able to give its full development to his
own nature, he can do the same to the nature of other men. Able to
give its full development to the nature of other men, he can give
their full development to the natures of animals and things. Able
to give their full development to the natures of creatures and
things, he can assist the transforming and nourishing powers of
Heaven and Earth. Able to assist the transforming and nourishing
powers of Heaven and Earth, he may with Heaven and Earth form a
ternion [2].' Such are the results of sincerity natural. The case
below this -- of sincerity acquired, is as follows,-- 'The
individual cultivates its shoots. From these he can attain to the
possession of sincerity. This sincerity becomes apparent. From
being apparent, it becomes manifest. From being manifest, it
becomes brilliant. Brilliant, it affects others. Affecting others,
they are changed by it. Changed by it, they are transformed. It is
only he who is possessed of the most complete sincerity that can
exist under heaven, who can transform [3].' It may safely be
affirmed, that when he thus expressed himself, Tsze-sze
understood neither what he said nor

1 Ch. xxi.
2 Ch. xxii.
3 Ch. xxiii.