0444_Bk

XVII. I, u. THE ANALEC'I'S.
bienfaisant? Bien ; j'excercerai un emploi, (quand le temps
en sera venu).
CHAPTER II.--BORN ALIKE BUT GROWING
UP UNIdKE.--Or, The natt_res of men are mutually near,
in practice they are mutually apart, Here Confimius does
not declare whether man is by nature good, or merely in-
r,ocent; though the former is implied in _ )_ I. I;
Mencius _as the first to introduce into the Confucian cult
the definite doctrine that man is by nature good, hIencius
III. I L This clause forms part of the opening stanzas
"meaning of nature here is (not the moral nature, but)
the natural temperament, in which, indeed, men do differ
in respect of good and evil, but at the very outset none
differs greatly from another, those who are trained in goodness
becowe good and in evil evil, hence it is in the training
that the differentiation begins. _ _'- ]f_ _l] _-_ _[t _ _-_-,
_ :;_ _, But if we discuss fundamentals then
human nature is G and li cannot be anything but good. L.
says in regmd to _ _ that it is "his complex, actual
natme, with its elements of the material, the animal, and the
intellectual, by association with which, the perfectly good
moral nature is continually being led astray" in other words
St. Paul's "the flesh." L. J3y nature, men are nearly
alike, by practice they get to be wide apart. Z. homines
natura invicem approximant, morum consuetudine invicem
distant. K. Men in their nature are alike, but by practice
8t2