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    <h1>The Wisdom of the Ancients</h1>
   <div class="contents">
<dl>
<dt>
<a href="#sec1">Mencius</a>
</dt>
<dd>
<dl>
<dt>
<a href="#sec2">III.B.1</a>
</dt>
<dt>
<a href="#sec3">VI.A.10</a>
</dt>
</dl>
</dd>
<dt>
<a href="#sec4">Qohelet</a>
</dt>
<dd>
<dl>
<dt>
<a href="#sec5">One</a>
</dt>
</dl>
</dd>
<dt>
<a href="#sec6">Søren Kierkegaard</a>
</dt>
<dd>
<dl>
<dt>
<a href="#sec7">Either/Or I</a>
</dt>
</dl>
</dd>
<dt>
<a href="#sec8">Nietzsche</a>
</dt>
<dd>
<dl>
<dt>
<a href="#sec9">Beyond Good and Evil</a>
</dt>
</dl>
</dd>
</dl>
</div>


<!-- Page published by Emacs Muse begins here --><h2><a name="sec1" id="sec1"></a>
Mencius</h2>

<h3><a name="sec2" id="sec2"></a>
III.B.1</h3>

<blockquote>
<p class="quoted">
Ch'en Tai said, &quot;When you refused even to see them, the feudal lords
appeared insignificant to you. Now that you have seen them, they are
either kings, or, at least, leaders of the feudal lords. Moreover,
it is said in the <em>Records</em>, 'Bend the foot in order to straighten
the yard.' That seems worth doing.&quot;</p>
<p class="quoted">&quot;Once,&quot; said Mencius, &quot;Duke Ching of Ch'i went hunting and summoned
his gamekeeper with a pennon. The gamekeeper did not come, and the
Duke was going to have him put to death. 'A man whose mind is set on
high ideals never forgets that he may end in a ditch; a man of valor
never forgets that he may forfeit his head.' What did Conficius find
praiseworthy in the gamekeeper? His refusal to answer to a form of
summons to which he was not entitled. What can one do about those
who go without even being summoned? Moreover, the saying, 'Bend the
foot in order to straighten the yard' refers to profit. If it is for
profit, I suppose one might just as well bend the yard to straighten
the foot.</p>
<p class="quoted">&quot;Once, Viscount Chien of Chao sent Wang Liang to drive the chariot
for his favorite, Hsi. In the whole day they failed to catch one
single bird. Hsi reported to his master, 'He is the worst charioteer
in the world.' Someone told Wang Liang of this. Liang asked, 'May I
have another chance?' It was with difficulty that Hsi was persuaded,
but in one morning they caught ten birds. Hsi reported to his
master, 'He is the best charioteer in the world.' 'I shall make him
drive for you,' said Viscount Chien. He asked Wang Liang, but
Wang Liang refused. 'I drove for him according to the proper rules,'
said he, 'and we did not catch a single bird all day. Then I used
underhand methods, and we caught ten birds in one morning. The <em>Book
of Odes</em> says,</p>
<p class="quoted"></p>

<p class="verse">
He never failed to drive correctly,<br />
And his arrows went straight for the target<br />
</p><br />
</p>
<p class="quoted">I am not used to driving for small men. May I be excused?'</p>
<p class="quoted">&quot;Even a charioteer is ashamed to be in league with an archer. When
doing so means catching enough birds to pile up like a mountain, he
would still rather not do it. What can one do about those who bend
the Way in order to please others? You are futher mistaken. There
has never been a man who could straighten others by bending
himself.&quot;</p>

</blockquote>


<h3><a name="sec3" id="sec3"></a>
VI.A.10</h3>

<blockquote>
<p class="quoted">
Mencius said, &quot;Fish is what I want; bear's palm is also what I
want. If I cannot have both, I would rather take bear's palm than
fish. Life is what I want; dutifulness is also what I want. If I
cannot have both, I would rather take dutifulness than life. On the
one hand, though life is what I want, there is something I want more
than life. That is why I do not cling to life at all costs. On the
other hand, though death is what I loathe, there is something I
loathe more than death. That is why there are troubles I do not
avoid. If there is nothing a man wants more than life, then why
should he have scruples about any means, so long as it will serve to
keep him alive? if there is nothing a man loathes more than death,
then why should have have scruples about any means, so long as it
helps him to avoid trouble? Yet there are ways of remaining alive
and ways of avoiding death to which a man will not resort. In other
words, there are things a man wants more than life and there are
also things he loathes more than death. This is an attitude not
confined to the moral man but common to all men. The moral man simply
never loses it.</p>
<p class="quoted">&quot;Here is a basketful of rice and a bowful of soup. Getting them will
mean life; not getting them will mean death. When these are given
with abuse, even a wayfarer would not accept them; when these are
given after being trampled upon, even a beggar would not accept
them. Yet when it comes to ten thousand bushels of grain one is
supposed to accept without asking if it is in accordance with the
rites or if it is right to do so. What benefit are then thousand
bushels of grain to me? [Do I accept them] for the sake of beautiful
houses, the enjoyment of wives and concubines, or for the sake of
the gratitude my needy acquaintances will show? What I would not
accept in the first instance when it was a matter of life and death
I now accept for the sake of beautiful houses; what I would not
accept when it was a matter of life and death I now accept for the
enjoyment of wives and concubines; what I would not accept when it
was a matter of life and death I now accept for the sake of the
gratitude my needy acquaintances will show me. Is there no way of
putting a stop to this? This way of thinking is known as losing
one's original heart.&quot;</p>

</blockquote>


<h2><a name="sec4" id="sec4"></a>
Qohelet</h2>

<h3><a name="sec5" id="sec5"></a>
One</h3>

<p class="verse">
&nbsp;&nbsp;1 The words of the Preacher, the son of David, king in Jerusalem.<br />
&nbsp;&nbsp;2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.<br />
&nbsp;&nbsp;3 What profit hath a man of all his labour which he taketh under the sun?<br />
&nbsp;&nbsp;4 One generation passeth away, and another generation cometh: but the earth<br />
abideth for ever.<br />
&nbsp;&nbsp;5 The sun also ariseth, and the sun goeth down, and hasteth to his place<br />
where he arose.<br />
&nbsp;&nbsp;6 The wind goeth toward the south, and turneth about unto the north; it<br />
whirleth about continually, and the wind returneth again according to his<br />
circuits.<br />
&nbsp;&nbsp;7 All the rivers run into the sea; yet the sea is not full; unto the place<br />
from whence the rivers come, thither they return again.<br />
&nbsp;&nbsp;8 All things are full of labour; man cannot utter it: the eye is not<br />
satisfied with seeing, nor the ear filled with hearing.<br />
&nbsp;&nbsp;9 The thing that hath been, it is that which shall be; and that which is done<br />
is that which shall be done: and there is no new thing under the sun.<br />
&nbsp;&nbsp;10 Is there any thing whereof it may be said, See, this is new? it hath been<br />
already of old time, which was before us.<br />
&nbsp;&nbsp;11 There is no remembrance of former things; neither shall there be any<br />
remembrance of things that are to come with those that shall come after.<br />
&nbsp;&nbsp;12 I the Preacher was king over Israel in Jerusalem.<br />
&nbsp;&nbsp;13 And I gave my heart to seek and search out by wisdom concerning all things<br />
that are done under heaven: this sore travail hath God given to the sons of man<br />
to be exercised therewith.<br />
&nbsp;&nbsp;14 I have seen all the works that are done under the sun; and, behold, all is<br />
vanity and vexation of spirit.<br />
&nbsp;&nbsp;15 That which is crooked cannot be made straight: and that which is wanting<br />
cannot be numbered.<br />
&nbsp;&nbsp;16 I communed with mine own heart, saying, Lo, I am come to great estate, and<br />
have gotten more wisdom than all they that have been before me in Jerusalem:<br />
yea, my heart had great experience of wisdom and knowledge.<br />
&nbsp;&nbsp;17 And I gave my heart to know wisdom, and to know madness and folly: I<br />
perceived that this also is vexation of spirit.<br />
&nbsp;&nbsp;18 For in much wisdom is much grief: and he that increaseth knowledge<br />
increaseth sorrow.<br />
</p>


<h2><a name="sec6" id="sec6"></a>
Søren Kierkegaard</h2>

<h3><a name="sec7" id="sec7"></a>
Either/Or I</h3>

<blockquote>
<p class="quoted">
A feature in which our age certainly excels that age in Greece is that
our age is more depressed and therefore deeper in despair. Thus, our
age is sufficiently depressed to know that there is something called
responsibility and that this means something. Therefore, although
everyone wants to rule, no one wants to have responsibility. It is
still fresh in our memory that a French statesman, when offered a
portfolio the second time, declared that he would accept it but on the
condition that the secretary of state be made responsible. It is well
known that the king in France is not responsible, but the prime
minister is; the prime minister does not wish to be responsible but
wants to be prime minister provided that the secretary of state will
be responsible; ultimately it ends, of course, with the watchmen or
street commissioners becoming responsible. Would not this inverted
story of responsibility be an appropriate subject for Aristophanes! On
the other hand, why are the government and the governors so afraid of
assuming responsibility, unless it is because they fear an opposition
party that in turn continually pushes away responsibility on a similar
scale. When one imagines these two powers face to face with each other
but unable to catch hold of each other because the one is always
disappearing and is replaced by the other&mdash;such a situation would
certainly not be without comic power.</p>

</blockquote>


<h2><a name="sec8" id="sec8"></a>
Nietzsche</h2>

<h3><a name="sec9" id="sec9"></a>
Beyond Good and Evil</h3>

<blockquote>
<p class="quoted">
<strong>30.</strong> Our highest insights must&mdash;and should&mdash;sound
like follies and sometimes like crimes when they are heard without
permission by those who are not predisposed and predestined for
them. The difference between the exoteric and the esoteric, formerly
known to philosophers&mdash;among the Indians as among the Greek,
Persians, and Muslims, in short, wherever one believed in an order of
rank and <em>not</em> in equality and equal rights&mdash;does not so much
consists in this, that the exoteric approach comes from the outside
and sees, estimates, measures, and judges from the outside, not the
inside; what is much more essential is that the exoteric approach sees
things from below, the esoteric looks <em>down from above</em>. There
are heights of the soul from which even tragedy ceases to look tragic;
and rolling together all the woe of the world&mdash;who could dare to
decide whether its sight would <em>necessarily</em> seduce us and
compel us to feel pity and thus double this woe?</p>
<p class="quoted">What serves the higher type of men as nourishment or delectation must
almost be poison for a very different and inferior type. The virtues
of the common man might perhaps signify vices and weaknesses in a
philosopher. It could be possible that a man of a high type, when
degenerating and perishing, might only at that point acquire qualities
that would require those in the lower sphere into which he had sunk to
begin to venerate him like a saint. There are books that have opposite
values for soul and health, depending on whether the lower soul, the
lower vitality, or the higher and more vigorous ones turn to them: in
the former case, these books are dangerous and lead to crumbling and
disintegration; in the latter, heralds' cries that call the bravest to
<em>their</em> courage. Books for all the world are always
foul-smelling books: the smell of small people clings to them. Where
the people eat and drink, even where they venerate, it usually
stinks. One should not go to church if one wants to breathe
<em>pure</em> air.</p>

</blockquote>


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<p class="cke-footer">                   It's no contest, but we still race there                   
                Like the saintly tortoise and the godless hare                
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<p class="cke-timestamp">Last Modified:
    April 16, 2010</p>
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	6	<title>The Wisdom of the Ancients</title>
	7	<meta name="generator" content="muse.el" />
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2aff8b5c	14	</head>
	15	<body>
	16	<h1>The Wisdom of the Ancients</h1>
	17	<div class="contents">
	18	<dl>
	19	<dt>
	20	<a href="#sec1">Mencius</a>
	21	</dt>
	22	<dd>
	23	<dl>
	24	<dt>
	25	<a href="#sec2">III.B.1</a>
	26	</dt>
	27	<dt>
	28	<a href="#sec3">VI.A.10</a>
	29	</dt>
	30	</dl>
	31	</dd>
	32	<dt>
	33	<a href="#sec4">Qohelet</a>
	34	</dt>
4615542e	35	<dd>
4615542e	36	<dl>
2aff8b5c	37	<dt>
	38	<a href="#sec5">One</a>
	39	</dt>
4615542e	40	</dl>
4615542e	41	</dd>
aa72714c	42	<dt>
	43	<a href="#sec6">Søren Kierkegaard</a>
	44	</dt>
	45	<dd>
	46	<dl>
	47	<dt>
	48	<a href="#sec7">Either/Or I</a>
	49	</dt>
	50	</dl>
	51	</dd>
	52	<dt>
	53	<a href="#sec8">Nietzsche</a>
	54	</dt>
	55	<dd>
	56	<dl>
	57	<dt>
	58	<a href="#sec9">Beyond Good and Evil</a>
	59	</dt>
	60	</dl>
	61	</dd>
2aff8b5c	62	</dl>
	63	</div>
	64
	65
	66	<!-- Page published by Emacs Muse begins here --><h2><a name="sec1" id="sec1"></a>
	67	Mencius</h2>
	68
	69	<h3><a name="sec2" id="sec2"></a>
	70	III.B.1</h3>
	71
	72	<blockquote>
	73	<p class="quoted">
	74	Ch'en Tai said, "When you refused even to see them, the feudal lords
	75	appeared insignificant to you. Now that you have seen them, they are
	76	either kings, or, at least, leaders of the feudal lords. Moreover,
	77	it is said in the <em>Records</em>, 'Bend the foot in order to straighten
	78	the yard.' That seems worth doing."</p>
	79	<p class="quoted">"Once," said Mencius, "Duke Ching of Ch'i went hunting and summoned
	80	his gamekeeper with a pennon. The gamekeeper did not come, and the
	81	Duke was going to have him put to death. 'A man whose mind is set on
	82	high ideals never forgets that he may end in a ditch; a man of valor
	83	never forgets that he may forfeit his head.' What did Conficius find
	84	praiseworthy in the gamekeeper? His refusal to answer to a form of
	85	summons to which he was not entitled. What can one do about those
	86	who go without even being summoned? Moreover, the saying, 'Bend the
	87	foot in order to straighten the yard' refers to profit. If it is for
	88	profit, I suppose one might just as well bend the yard to straighten
	89	the foot.</p>
	90	<p class="quoted">"Once, Viscount Chien of Chao sent Wang Liang to drive the chariot
	91	for his favorite, Hsi. In the whole day they failed to catch one
	92	single bird. Hsi reported to his master, 'He is the worst charioteer
	93	in the world.' Someone told Wang Liang of this. Liang asked, 'May I
	94	have another chance?' It was with difficulty that Hsi was persuaded,
	95	but in one morning they caught ten birds. Hsi reported to his
	96	master, 'He is the best charioteer in the world.' 'I shall make him
	97	drive for you,' said Viscount Chien. He asked Wang Liang, but
	98	Wang Liang refused. 'I drove for him according to the proper rules,'
	99	said he, 'and we did not catch a single bird all day. Then I used
	100	underhand methods, and we caught ten birds in one morning. The <em>Book
	101	of Odes</em> says,</p>
c2a3216c	102	<p class="quoted"></p>
2aff8b5c	103
	104	<p class="verse">
	105	He never failed to drive correctly,<br />
	106	And his arrows went straight for the target<br />
54a817d4	107	</p><br />
2aff8b5c	108	</p>
54a817d4	109	<p class="quoted">I am not used to driving for small men. May I be excused?'</p>
2aff8b5c	110	<p class="quoted">"Even a charioteer is ashamed to be in league with an archer. When
	111	doing so means catching enough birds to pile up like a mountain, he
	112	would still rather not do it. What can one do about those who bend
	113	the Way in order to please others? You are futher mistaken. There
	114	has never been a man who could straighten others by bending
	115	himself."</p>
	116
	117	</blockquote>
	118
	119
	120	<h3><a name="sec3" id="sec3"></a>
	121	VI.A.10</h3>
	122
	123	<blockquote>
	124	<p class="quoted">
	125	Mencius said, "Fish is what I want; bear's palm is also what I
	126	want. If I cannot have both, I would rather take bear's palm than
	127	fish. Life is what I want; dutifulness is also what I want. If I
	128	cannot have both, I would rather take dutifulness than life. On the
	129	one hand, though life is what I want, there is something I want more
	130	than life. That is why I do not cling to life at all costs. On the
	131	other hand, though death is what I loathe, there is something I
	132	loathe more than death. That is why there are troubles I do not
	133	avoid. If there is nothing a man wants more than life, then why
	134	should he have scruples about any means, so long as it will serve to
	135	keep him alive? if there is nothing a man loathes more than death,
	136	then why should have have scruples about any means, so long as it
	137	helps him to avoid trouble? Yet there are ways of remaining alive
	138	and ways of avoiding death to which a man will not resort. In other
	139	words, there are things a man wants more than life and there are
	140	also things he loathes more than death. This is an attitude not
	141	confined to the moral man but common to all men. The moral man simply
	142	never loses it.</p>
	143	<p class="quoted">"Here is a basketful of rice and a bowful of soup. Getting them will
	144	mean life; not getting them will mean death. When these are given
	145	with abuse, even a wayfarer would not accept them; when these are
	146	given after being trampled upon, even a beggar would not accept
	147	them. Yet when it comes to ten thousand bushels of grain one is
	148	supposed to accept without asking if it is in accordance with the
	149	rites or if it is right to do so. What benefit are then thousand
	150	bushels of grain to me? [Do I accept them] for the sake of beautiful
	151	houses, the enjoyment of wives and concubines, or for the sake of
	152	the gratitude my needy acquaintances will show? What I would not
	153	accept in the first instance when it was a matter of life and death
	154	I now accept for the sake of beautiful houses; what I would not
	155	accept when it was a matter of life and death I now accept for the
	156	enjoyment of wives and concubines; what I would not accept when it
	157	was a matter of life and death I now accept for the sake of the
	158	gratitude my needy acquaintances will show me. Is there no way of
	159	putting a stop to this? This way of thinking is known as losing
	160	one's original heart."</p>
	161
	162	</blockquote>
	163
	164
	165
	166	<h2><a name="sec4" id="sec4"></a>
	167	Qohelet</h2>
	168
4615542e	169	<h3><a name="sec5" id="sec5"></a>
4615542e	170	One</h3>
2aff8b5c	171
	172	<p class="verse">
	173	1 The words of the Preacher, the son of David, king in Jerusalem.<br />
	174	2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.<br />
	175	3 What profit hath a man of all his labour which he taketh under the sun?<br />
	176	4 One generation passeth away, and another generation cometh: but the earth<br />
	177	abideth for ever.<br />
	178	5 The sun also ariseth, and the sun goeth down, and hasteth to his place<br />
	179	where he arose.<br />
	180	6 The wind goeth toward the south, and turneth about unto the north; it<br />
	181	whirleth about continually, and the wind returneth again according to his<br />
	182	circuits.<br />
	183	7 All the rivers run into the sea; yet the sea is not full; unto the place<br />
	184	from whence the rivers come, thither they return again.<br />
	185	8 All things are full of labour; man cannot utter it: the eye is not<br />
	186	satisfied with seeing, nor the ear filled with hearing.<br />
	187	9 The thing that hath been, it is that which shall be; and that which is done<br />
	188	is that which shall be done: and there is no new thing under the sun.<br />
	189	10 Is there any thing whereof it may be said, See, this is new? it hath been<br />
	190	already of old time, which was before us.<br />
	191	11 There is no remembrance of former things; neither shall there be any<br />
	192	remembrance of things that are to come with those that shall come after.<br />
	193	12 I the Preacher was king over Israel in Jerusalem.<br />
	194	13 And I gave my heart to seek and search out by wisdom concerning all things<br />
	195	that are done under heaven: this sore travail hath God given to the sons of man<br />
	196	to be exercised therewith.<br />
	197	14 I have seen all the works that are done under the sun; and, behold, all is<br />
	198	vanity and vexation of spirit.<br />
	199	15 That which is crooked cannot be made straight: and that which is wanting<br />
	200	cannot be numbered.<br />
	201	16 I communed with mine own heart, saying, Lo, I am come to great estate, and<br />
	202	have gotten more wisdom than all they that have been before me in Jerusalem:<br />
	203	yea, my heart had great experience of wisdom and knowledge.<br />
	204	17 And I gave my heart to know wisdom, and to know madness and folly: I<br />
	205	perceived that this also is vexation of spirit.<br />
	206	18 For in much wisdom is much grief: and he that increaseth knowledge<br />
	207	increaseth sorrow.<br />
	208	</p>
	209
	210
4615542e	211
aa72714c	212	<h2><a name="sec6" id="sec6"></a>
	213	Søren Kierkegaard</h2>
	214
	215	<h3><a name="sec7" id="sec7"></a>
	216	Either/Or I</h3>
	217
	218	<blockquote>
	219	<p class="quoted">
	220	A feature in which our age certainly excels that age in Greece is that
	221	our age is more depressed and therefore deeper in despair. Thus, our
	222	age is sufficiently depressed to know that there is something called
	223	responsibility and that this means something. Therefore, although
	224	everyone wants to rule, no one wants to have responsibility. It is
	225	still fresh in our memory that a French statesman, when offered a
	226	portfolio the second time, declared that he would accept it but on the
	227	condition that the secretary of state be made responsible. It is well
	228	known that the king in France is not responsible, but the prime
	229	minister is; the prime minister does not wish to be responsible but
	230	wants to be prime minister provided that the secretary of state will
	231	be responsible; ultimately it ends, of course, with the watchmen or
	232	street commissioners becoming responsible. Would not this inverted
	233	story of responsibility be an appropriate subject for Aristophanes! On
	234	the other hand, why are the government and the governors so afraid of
	235	assuming responsibility, unless it is because they fear an opposition
	236	party that in turn continually pushes away responsibility on a similar
	237	scale. When one imagines these two powers face to face with each other
	238	but unable to catch hold of each other because the one is always
	239	disappearing and is replaced by the other—such a situation would
	240	certainly not be without comic power.</p>
	241
	242	</blockquote>
	243
	244
	245
	246	<h2><a name="sec8" id="sec8"></a>
	247	Nietzsche</h2>
	248
	249	<h3><a name="sec9" id="sec9"></a>
	250	Beyond Good and Evil</h3>
	251
5d446cbd	252	<blockquote>
	253	<p class="quoted">
	254	<strong>30.</strong> Our highest insights must—and should—sound
aa72714c	255	like follies and sometimes like crimes when they are heard without
	256	permission by those who are not predisposed and predestined for
	257	them. The difference between the exoteric and the esoteric, formerly
	258	known to philosophers—among the Indians as among the Greek,
	259	Persians, and Muslims, in short, wherever one believed in an order of
	260	rank and <em>not</em> in equality and equal rights—does not so much
	261	consists in this, that the exoteric approach comes from the outside
	262	and sees, estimates, measures, and judges from the outside, not the
	263	inside; what is much more essential is that the exoteric approach sees
	264	things from below, the esoteric looks <em>down from above</em>. There
	265	are heights of the soul from which even tragedy ceases to look tragic;
	266	and rolling together all the woe of the world—who could dare to
	267	decide whether its sight would <em>necessarily</em> seduce us and
	268	compel us to feel pity and thus double this woe?</p>
5d446cbd	269	<p class="quoted">What serves the higher type of men as nourishment or delectation must
aa72714c	270	almost be poison for a very different and inferior type. The virtues
	271	of the common man might perhaps signify vices and weaknesses in a
	272	philosopher. It could be possible that a man of a high type, when
	273	degenerating and perishing, might only at that point acquire qualities
	274	that would require those in the lower sphere into which he had sunk to
	275	begin to venerate him like a saint. There are books that have opposite
	276	values for soul and health, depending on whether the lower soul, the
	277	lower vitality, or the higher and more vigorous ones turn to them: in
	278	the former case, these books are dangerous and lead to crumbling and
	279	disintegration; in the latter, heralds' cries that call the bravest to
	280	<em>their</em> courage. Books for all the world are always
	281	foul-smelling books: the smell of small people clings to them. Where
	282	the people eat and drink, even where they venerate, it usually
	283	stinks. One should not go to church if one wants to breathe
	284	<em>pure</em> air.</p>
	285
5d446cbd	286	</blockquote>
5d446cbd	287
aa72714c	288
aa72714c	289
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4615542e	316	<p class="cke-footer"> It's no contest, but we still race there
4615542e	317	Like the saintly tortoise and the godless hare
2aff8b5c	318	</p>
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4615542e	320	April 16, 2010</p>
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