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 character, we may arrive at a tolerable comprehension of the author's conception of perfect goodness. In the first place, the righteous man is in harmony in his actions with Taò; he becomes one with Taò, and Taò rejoices to receive him (Ch., 23). He places himself in the background, and by that very means is brought forward (Ch., 7). He does not regard himself, and therefore shines; he is not just to himself, and is therefore distinguished; does not praise himself, and is therefore meritorious; does not exalt himself, and is therefore preëminent. As he does not dispute, none can dispute with him (Ch., 22). If he acts, he sets no store by his action; for he does not wish to render his wisdom conspicuous (Ch., 77). He knows himself, but does not regard himself; loves himself, but does not set a high price on himself (Ch., 72). Unwilling lightly to promise great things, he is thereby able to accomplish the more; by treating things as difficult, he finds nothing too difficult during his whole life (Ch. 63). Inaccessible alike to friendship and enmity, uninfluenced by personal advantage or injury, by honor or dishonor, he is honored by all the world (Ch., 56). He is characterized by quiet earnestness; should he possess splendid palaces, he inhabits them or quits them with equal calm (Ch., 26). He clothes himself in wool (a very coarse material in China), and hides his jewels (Ch., 70). He is ever ready to help others; for the good man is the educator of the bad, the bad man the treasure of the good (Ch., 27). "The righteous man does not accumulate. The more he spends on others, the more he has; the more he gives to others, the richer he is" (Ch., 81). He who knows others is clever; he who knows himself is enlightened" (Ch. 33). Thus the sage, like Socrates, makes [Greek: nôthi seanton] a main principle of his conduct. Should he be called to the administration of the realm, he adopts a policy of laisser faire, for he has observed the evils produced by over-legislation. It is his belief that if he be inactive, the people will improve by themselves; if he be quiet, they will become honorable; if he abstain from intermeddling, they will become rich; if he be free from desires, they will become simple (Ch., 57). Compelled to engage in war, he will not make use of conquest to triumph or exalt himself, neither will he take violent measures (Ch. 30). Mercy is a quality that must not be despised; the