Page:The Spirit of the Chinese People.djvu/75

Rh and of fear, a higher and nobler motive to influence them in their conduct, a higher and nobler motive which rises above all considerations of interest and fear, the motive called Duty; so in this important relation of all in human society, the relation between the people of a State or nation and the Head of that State or nation, there is also this higher and nobler motive of Duty which should influence and inspire them in their conduct. BntBut [sic] what is the rational basis of this duty which the people in a State or nation owe to the head of the State or nation? Now in the feudal age before Confucius' time, with its semi-patriarchal order of Society and form of Government, when the State was more or less a family, the poeplepeople [sic] did not feel so much the need of having a clear and firm basis for the duty which they owe to the Head of the State, because, as they were all members of one clan or family, the tie of kinship or natural affection already, in a way, bound them to the Head of the State, who was also the senior member of their clan or family. But in Confucius' time the feudal age, as I said, had come to an end; when the State had outgrown the family, when the citizens of a State were no longer composed of the members of a clan or family. It was, therefore, then necessary to find a new, clear, rational and firm basis for the duty which the people in a State or nation owe to the Head of the State—their ruler and sovereign. Now what new basis did Confucius find for this duty? Confucius found the new basis for this duty in the word Honour.