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RUDOLF EUCKEN – NOBEL LAUREATE IN LITERATURE
Nobel Prize: Rudolf Eucken (1846-1926) was awarded the 1908 Nobel Prize in Literature “in recognition of his Idealistic philosophy of life, his penetrating power of thought, and his earnest search for truth”. Eucken was an Idealist philosopher, interpreter of Aristotle, author of works in ethics and religion, and founder of Ethical activism.
Nationality: German
Education: He studied philosophy at Goettingen University and Berlin University
Occupation: Professor of Philosophy at the University of Basel, Switzerland (1871-1874) and the University of Jena, Germany (1874-1920)
1. “Christianity is a religion of redemption, not a religion of law; that is to say, it makes the critical turning-point, the winning of the new world, depend not on man’s resolve or exertions, but on divine grace meeting him and lifting him upwards, grace that does not merely second his own effort, but implants within him fresh springs of action and makes his relationship to God the source of a new life, a new creature.
For man as we find him has wandered too far from goodness and become too weak in spiritual capacity to be capable of bringing about his own conversion; all his hope of salvation depends on God and from Him must he receive everything. Thus deep humility and joyous gratitude become, as it were, pillars of the new life; but they are genuine only when they are the result of a great upheaval and an inward transformation.” (Eucken 1914, 7).
2. “Christianity still remains to countless souls an anchorage in the storms of life and a comfort in its trials; it is still a prolific source of self-sacrificing love and loyal devotion to duty; it still finds many who are ready to live and die in its service.” (Eucken 1914, 1).
3. “The union of the Divine and human nature is the fundamental truth of religion, and its deepest mystery consists in the fact that the Divine enters into the compass of the Human without impairing its Divinity. With this new phase, life is completely renewed and elevated. Man becomes immediately conscious of the infinite and eternal, of that within him which transcends the world. For the first time the love of God becomes the ruling motive of his life, and brings him into an inner relation with the whole scope of reality.” (Eucken, as cited in Trine 1936, ch. 5).
4. “The world’s history fulfils itself in great deeds; this indeed is what transmutes it from a mere process into a genuine history. And inasmuch as these deeds are interconnected, and unite in mutual interplay to form a complete whole, reality becomes transformed into an ethical drama. This drama, moreover, extends its action right into the soul of the individual, which has its own private struggles to undergo, its own experiences of renewal; thus alone does each soul acquire a distinctive history of its own.
It was Christianity that first made this history possible. Otherwise it could never have degraded all outward events into mere secondary trifles in comparison with care for the soul, even as Jesus Himself said: ‘What shall it profit a man, if he shall gain the whole world, and lose his own soul?’ ” (Eucken 1914, 9).
ALEXANDER SOLZHENITSYN – NOBEL LAUREATE IN LITERATURE
Nobel Prize: Alexander Solzhenitsyn (born 1918) won the 1970 Nobel Prize in Literature “for the ethical force with which he has pursued the indispensable traditions of Russian literature.” In 1983 he received the Templeton Prize for Progress in Religion.
Nationality: Russian; later American citizen
Education: He studied mathematics and physics at Rostov University (USSR), graduating in 1941.
Occupation: Physics teacher, writer, and historian
1. “How easy it is for me to live with Thee Lord! How easy to believe in Thee! When my thoughts pull back in puzzlement or go soft, when the brightest people see no further than this evening and know not what to do tomorrow, Thou sendest down to me clear confidence that Thou art, and will make sure that not all the ways of the good are closed.” (Solzhenitsyn, as cited in Burg and Feifer 1972, 189).
2. In his acceptance speech for the Templeton Prize for Progress in Religion (Buckingham Palace, London, May 10, 1983), Alexander Solzhenitsyn said:
“More than half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: ‘Men have forgotten God; that’s why all this has happened.’
Since then I have spent well-nigh fifty years working on the history of our Revolution; in the process I have read hundreds of books, collected hundreds of personal testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by that upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous Revolution that swallowed up some sixty million of our people, I could not put it more accurately than to repeat: ‘Men have forgotten God; that’s why all this has happened.’ ” (Solzhenitsyn 1984, Issue 36; see also Solzhenitsyn 1983, 874).
3. In his Templeton address (May 10, 1983), Solzhenitsyn stated: “It was Dostoevsky, once again, who drew from the French Revolution and its seething hatred of the Church the lesson that ‘revolution must necessarily begin with atheism.’ That is absolutely true. But the world had never before known a godlessness as organized, militarized, and tenaciously malevolent as that practiced by Marxism. Within the philosophical system of Marx and Lenin, and at the heart of their psychology, hatred of God is the principal driving force, more fundamental than all their political and economic pretensions. Militant atheism is not merely incidental or marginal to Communist policy; it is not a side effect, but the central pivot.” (Solzhenitsyn 1984, Issue 36).
4. “What is more, the events of the Russian Revolution can only be understood now, at the end of the century, against the background of what has since occurred in the rest of the world. What emerges here is a process of universal significance. And if I were called upon to identify briefly the principal trait of the entire twentieth century, here too, I would be unable to find anything more precise and pithy than to repeat once again: ‘Men have forgotten God.’
The failings of human consciousness, deprived of its divine dimension, have been a determining factor in all the major crimes of this century.” (Solzhenitsyn 1984, Issue 36).
5. “The 1920s in the USSR witnessed an uninterrupted procession of victims and martyrs amongst the Orthodox clergy.
Scores of archbishops and bishops perished. Tens of thousands of priests, monks, and nuns, pressured by the Chekists to renounce the Word of God, were tortured, shot in cellars, sent to camps, exiled to the desolate tundra of the far North, or turned out into the streets in their old age without food or shelter. All these Christian martyrs went unswervingly to their deaths for the faith; instances of apostasy were few and far between. For tens of millions of laymen access to the Church was blocked, and they were forbidden to bring up their children in the Faith: religious parents were wrenched from their children and thrown into prison, while the children were turned from the faith by threats and lies.” (Solzhenitsyn 1984, Issue 36).
6. “It is true that millions of our countrymen have been corrupted and spiritually devastated by an officially imposed atheism, yet there remain many millions of believers: it is only external pressures that keep them from speaking out, but, as is always the case in times of persecution and suffering, the awareness of God in my country has attained great acuteness and profundity.
It is here that we see the dawn of hope: for no matter how formidably Communism bristles with tanks and rockets, no matter what successes it attains in seizing the planet, it is doomed never to vanquish Christianity.” (Solzhenitsyn 1984, Issue 36).
7. “Imperceptibly, through decades of gradual erosion, the meaning of life in the West has ceased to be seen as anything more lofty than the ‘pursuit of happiness’, a goal that has even been solemnly guaranteed by constitutions. The concepts of good and evil have been ridiculed for several centuries; banished from common use, they have been replaced by political or class considerations of short lived value.
The West is ineluctably slipping toward the abyss. Western societies are losing more and more of their religious essence as they thoughtlessly yield up their younger generation to atheism. If a blasphemous film about Jesus is shown throughout the United States, reputedly one of the most religious countries in the world, or a major newspaper publishes a shameless caricature of the Virgin Mary, what further evidence of godlessness does one need?” (Solzhenitsyn 1984, Issue 36).
8. “To the ill-considered hopes of the last two centuries, which have reduced us to insignificance and brought us to the brink of nuclear and non-nuclear death, we can propose only a determined quest for the warm hand of God, which we have so rashly and self-confidently spurned. Only in this way can our eyes be opened to the errors of this unfortunate twentieth century and our hands – be directed to setting them right. There is nothing else to cling to in the landslide: the combined vision of all the thinkers of the Enlightenment amounts to nothing.
Our five continents are caught in a whirlwind. But it is during trials such as these that the highest gifts of the human spirit are manifested. If we perish and lose this world, the fault will be ours alone.” (Solzhenitsyn 1984, Issue 36).
9. Solzhenitsyn’s attitude towards contemporary Western media was expressed in his Harvard Commencement Address (1978): “Hastiness and superficiality are the psychic disease of the twentieth century, and more than anywhere else this disease is reflected in the press.” He also referred to “TV stupor” and “intolerable music” (Solzhenitsyn 1978). Solzhenitsyn claimed that media consumers were having “their divine souls stuffed with gossip, nonsense, and vain talk.” (Solzhenitsyn 1978).
“Such as it is, however, the press has become the greatest power within the Western countries, more powerful than the legislature, the executive and the judiciary. One would then like to ask: by what law has it been elected and to whom is it responsible?” (Solzhenitsyn 1978).
10. In his article “Alexander Solzhenitsyn: The high school physics-teacher-turned-novelist whose writings shook an empire” (Christian History Magazine, 2000), Prof. Edward E. Ericson, Jr. wrote:
“As a boy, Alexander Solzhenitsyn planned to find fame through commemorating the glories of the Bolshevik Revolution. But as an artillery captain, he privately criticized Stalin and got packed off to eight years in the prison camps. There, the loyal Leninist encountered luminous religious believers and moved from the Marx of his schoolteachers to the Jesus of his Russian Orthodox forefathers: ‘God of the Universe!’ he wrote, ‘I believe again! Though I renounced You, You were with me!’ ” (Ericson 2000, 32).
In his autobiography Solzhenitsyn wrote that while he was in one of the Gulag’s prison camps, a Jewish doctor Boris Kornfeld (who was a Christian) won him to Jesus Christ.
11. “Our life consists not in the pursuit of material success but in the quest for worthy spiritual growth. Our entire earthly existence is but a transitional stage in the movement toward something higher, and we must not stumble and fall, nor must we linger fruitlessly on one rung of the ladder. Material laws alone do not explain our life or give it direction. The laws of physics and physiology will never reveal the indisputable manner in which the Creator constantly, day in and day out, participates in the life of each of us, unfailingly granting us the energy of existence; when this assistance leaves us, we die. And in the life of our entire planet, the Divine Spirit surely moves with no less force: this we must grasp in our dark and terrible hour.” (Solzhenitsyn 1984, Issue 36).
He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:—he is the noblest man under heaven.
第五十四章
善建者不拔，善抱者不脫，子孫以祭祀不輟。修之于身，其德乃真﹔修之 于家，其德乃餘﹔修之于鄉，其德乃長﹔修之于國，其德乃豐﹔修之于天 下，其德乃普。故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀 天下。吾何以知天下然哉？以此。
Chapter 54
1. What (Tao's) skilful planter plants Can never be uptorn; What his skilful arms enfold, From him can ne'er be borne. Sons shall bring in lengthening line, Sacrifices to his shrine.
2. Tao when nursed within one's self, His vigour will make true; And where the family it rules What riches will accrue! The neighbourhood where it prevails In thriving will abound; And when 'tis seen throughout the state, Good fortune will be found. Employ it the kingdom o'er, And men thrive all around.
3. In this way the effect will be seen in the person, by the observation of different cases; in the family; in the neighbourhood; in the state; and in the kingdom. 4. How do I know that this effect is sure to hold thus all under the sky? By this (method of observation).
第五十五章
含「德」之厚，比于赤子。毒蟲不螫，猛獸不據，攫鳥不搏。骨弱筋柔而 握固。未知牝牡之合而朘作，精之至也。終日號而不嗄，和之至也。知和 曰「常」，知常曰「明」。益生曰「祥」。心使氣曰「強」。物壯則老， 謂之不道，不道早已。
Chapter 55
1. He who has in himself abundantly the attributes (of the Tao) is like an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him. 2. (The infant's) bones are weak and its sinews soft, but yet its grasp is firm. It knows not yet the union of male and female, and yet its virile member may be excited;—showing the perfection of its physical essence. All day long it will cry without its throat becoming hoarse;—showing the harmony (in its constitution). 3. To him by whom this harmony is known, (The secret of) the unchanging (Tao) is shown, And in the knowledge wisdom finds its throne. All life-increasing arts to evil turn; Where the mind makes the vital breath to burn, (False) is the strength, (and o'er it we should mourn.) 4. When things have become strong, they (then) become old, which may be said to be contrary to the Tao. Whatever is contrary to the Tao soon ends.
第五十六章
知者不言，言者不知。塞其兌，閉其門，挫其銳，解其紛，和其光，同其 塵，是謂「玄同」。故不可得而親，不可得而疏﹔不可得而利，不可得而 害﹔不可得而貴，不可得而賤。故為天下貴。
Chapter 56
1. He who knows (the Tao) does not (care to) speak (about it); he who is (ever ready to) speak about it does not know it. 2. He (who knows it) will keep his mouth shut and close the portals (of his nostrils). He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.' 3. (Such an one) cannot be treated familiarly or distantly; he is beyond all consideration of profit or injury; of nobility or meanness:—he is the noblest man under heaven.
From four things the Master was quite free: by-ends and 'must' and 'shall' and 'I.'
子罕第九 BOOK IX
1. 子罕言利，與命與仁。
The Master seldom spake of gain, or love, or the Bidding.
2. 達巷黨人曰，「大哉孔子，博學而無所成名。」子聞之，謂門弟子曰，「吾何執？執御 乎，執射乎？吾執御矣。」
A man of the village of Ta-hsiang said, The great Confucius, with his vast learning, has made no name in anything. When the Master heard this, he said to his disciples, What shall I take up? Shall I take up driving, or shall I take up shooting? I shall take up driving.
3. 子曰：「麻冕，禮也。今也純儉，吾從眾。拜下，禮也。今拜乎上，泰也，雖違眾，吾 從下。」
The Master said, A linen cap is good form; now silk is worn. It is cheap, so I follow the many. To bow below is good form; now it is done above. This is arrogance, so, breaking with the many, I still bow below.
4. 子絕四，毋意，毋必，毋固，毋我。
From four things the Master was quite free: by-ends and 'must' and 'shall' and 'I.'
5. 子畏於匡。曰：「文王既沒，文不在茲乎，天之將喪斯文也。後死者不得與於斯文也。 天之未喪斯文也。匡人其如予何。」
When he was afraid in K'uang, the Master said, Since the death of King Wen, is not the seat of culture here? If Heaven had meant to destroy our culture, a later mortal would have had no part in it. Until Heaven condemns our culture, what can the men of K'uang do to me?
6. 大宰問於子貢曰：「夫子聖者與！何其多能也？」子貢曰：「固天縱之將聖，又多能 也。」子聞之曰：「大宰知我乎？吾少也賤，故多能鄙事。君子多乎哉？不多也！」牢曰：「子云：『吾不試，故藝。』
A high minister said to Tzu-kung, The Master must be a holy man, he can do so many things! Tzu-kung said, Heaven has, indeed, given him so much that he is almost holy, and he can do many things, too. When the Master heard this, he said, Does the minister know me? Because I was poor when young, I can do many paltry things. But does doing many things make a gentleman? No, not doing many does. Lao said, The Master would say, As I had no post I learned the crafts.
7. 子曰：「吾有知乎哉？無知也。有鄙夫問於我，空空如也；我叩其兩端而竭焉。」
The Master said, Have I in truth wisdom? I have no wisdom. But when a common fellow emptily asks me anything, I tap it on this side and that, and sift it to the bottom.
8. 子曰：「鳳鳥不至，河不出圖，吾已矣乎！」
The Master said, The phœnix comes not, the River gives forth no sign: all is over with me!
9. 子見齊衰者，冕衣裳者，與瞽者見之，雖少必作，過之必趨。」
When the Master saw folk clad in mourning, or in cap and gown, or a blind man, he always rose—even for the young,—or, if he was passing them, he quickened his step.
10. 顏淵喟然嘆曰：「仰之彌高，鑽之彌堅，瞻之在前，忽焉在後！夫子循循然善誘人， 博我以文，約我以禮。欲罷不能，既竭吾才，如有所立，卓爾。雖欲從之，末由也已！」
Yen Yüan heaved a sigh, and said, As I look up it grows higher, deeper as I dig! I catch sight of it ahead, and on a sudden it is behind me! The Master leads men on, deftly bit by bit. He widens me with culture, he binds me with courtesy. If I wished to stop I could not until my strength were spent. What seems the mark stands near; but though I long to reach it, I find no way.
11. 子疾病，子路使門人為臣，病間曰：「久矣哉，由之行詐也！無臣而為有臣，吾誰欺 ？欺天乎？且予與其死於臣之手也，無寧死於二三子之手乎？且予縱不得大葬，予死於道路乎？」
When the Master was very ill, Tzu-lu made the disciples act as ministers. During a better spell the Master said, Yu has long been feigning. This show of ministers, when I have no ministers, whom will it take in? Will Heaven be taken in? And is it not better to die in the arms of my two-three boys than to die in the arms of ministers? And, if I miss a big burial, shall I die by the roadside?
12. 子貢曰：「有美玉於斯，韞而藏諸？求善賈而沽諸？」子曰：「沽之哉！沽之哉！我 待賈者也！」
Tzu-kung said, If I had here a fair piece of jade, should I hide it away in a case, or seek a good price and sell it? Sell it, sell it! said the Master. I tarry for my price.
13. 子欲居九夷。或曰：「陋，如之何？」子曰：「君子居之，何陋之有！」
The Master wished to dwell among the nine tribes. One said, They are low; how could ye? The Master said, Wherever a gentleman lives, will there be anything low?
14. 子曰：「吾自衛反魯，然後樂正，雅頌，各得其所。」 The Master said. After I came back from Wei to Lu the music was set straight and each song found its place.
15. 子曰：「出則事公卿，入則事父兄，喪事不敢不勉，不為酒困，何有於我哉！」
The Master said, To serve dukes and ministers abroad and father and brothers at home; in matters of mourning not to dare to be slack; and to be no thrall to wine: to which of these have I won?
RUDYARD KIPLING – NOBEL LAUREATE IN LITERATURE
Nobel Prize: Joseph Rudyard Kipling (1865–1936) received the 1907 Nobel Prize in Literature “in consideration of the power of observation, originality of imagination, virility of ideas and remarkable talent for narration which characterize the creations of this world-famous author.” He is England’s greatest short-story writer.
Nationality: British
Education: Educated at the United Services College, Westward Ho, Bideford, North Devon, England
Occupation: Poet, novelist, and editor
♦♦♦
1. “Non nobis Domine! –
Not unto us, O Lord! The Praise or Glory be Of any deed or word; For in Thy Judgment lies To crown or bring to nought All knowledge or device That Man has reached or wrought. O Power by Whom we live – Creator, Judge, and Friend, Upholdingly forgive Nor fail us at the end: But grant us well to see In all our piteous ways – Non nobis Domine! – Not unto us the Praise!”
(From ‘Non nobis Domine!’, 1934; see Kipling, as cited in T.S. Eliot 1963, 257).
2. “Father in Heaven who lovest all,
Oh, help Thy children when they call; That they may build from age to age An undefiled heritage. Teach us to look in all our ends On Thee for judge, and not our friends; That we, with Thee, may walk uncowed By fear or favour of the crowd. Teach us the Strength that cannot seek, By deed or thought, to hurt the weak; That, under Thee, we may possess Man’s strength to comfort man’s distress.”
(Kipling, as cited in T.S. Eliot 1963, 272; see also Kipling 1989, 575).
3. In his article “The Religion of Rudyard Kipling”, Jabez T. Sunderland wrote:
“I believe that Kipling has a religious message for our time. Some of his poems have been born out of his deepest soul, and go straight to the consciences and religious needs of many men. God speaks to the world through many voices. I believe one is that of Kipling.” (Sunderland 1899, 607-608).
4. “God of our fathers, known of old, Lord of our far-flung battle-line, Beneath whose awful Hand we hold Dominion over palm and pine – Lord God of Hosts, be with us yet, Lest we forget – lest we forget!”
(From “Recessional”, 1897; see Kipling, as cited in Sunderland 1899, 606-609).
5. This is Kipling’s revelation of himself:
“I was made all things to all men, But now my course is done – And now is my reward – Ah, Christ, when I stand at Thy Throne With those I have drawn to the Lord, Restore me my self again!”
(From “At His Execution”, Limits and Renewals, 1932; see Kipling, as cited in Wilson 1978, 340).
6. This is Kipling’s notion of Heaven:
“And only the Master shall praise us, And only the Master shall blame; And no one shall work for money, And no one shall work for fame; But each for the joy of the working, And each, in his separate star, Shall draw the Thing as he sees It, For the God of Things as They Are!”
(From the poem “When Earth’s Last Picture Is Painted”, 1892; see Kipling, as cited in Sunderland 1899, 612).
T.S. ELIOT – NOBEL LAUREATE IN LITERATURE
Nobel Prize: Thomas Stearns Eliot (1888–1965) won the 1948 Nobel Prize in Literature “for his outstanding pioneer contribution to present-day poetry.” His prestige is still apparent, most prominently in his selection by Time magazine as “the poet of the XXth century.”
Nationality: American; later British citizen
Education: M.A. in philosophy, Harvard University, 1910
Occupation: Poet, philosopher, playwright, literary critic; assistant in philosophy at Harvard (1909–10); editor, The Criterion (1922-1939); editor and director, Faber & Faber Ltd. (1925-1965)
1. “What is worst of all is to advocate Christianity, not because it is true, but because it might be beneficial.” (Eliot 1988, The Idea of a Christian Society).
“To justify Christianity because it provides a foundation of morality, instead of showing the necessity of Christian morality from the truth of Christianity, is a very dangerous inversion.” (Eliot 1988, The Idea of a Christian Society).
2. “I do not believe that the culture of Europe could survive the complete disappearance of the Christian Faith. And I am convinced of that, not merely because I am a Christian myself, but as a student of social biology. If Christianity goes, the whole of our culture goes.” (Eliot 1967, 200).
3. “The greatest proof of Christianity for others is not how far a man can logically analyze his reasons for believing, but how far in practice he will stake his life on his belief.” (Eliot, as cited in Draper 1992, No. 599).
4. In ‘The Rock’ (1934) Eliot challenges the so-called “advances” of our high-tech information age:
“The endless cycle of idea and action, Endless invention, endless experiment, Brings knowledge of motion, but not of stillness; Knowledge of speech, but not of silence; Knowledge of words, and ignorance of the Word. All our knowledge brings us nearer to our ignorance, All our ignorance brings us nearer to death, But nearness to death no nearer to God. Where is the Life we have lost in living? Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information? The cycles of Heaven in twenty centuries Bring us farther from God and nearer to the Dust.” (Eliot 1934).
5. “Lord, shall we not bring these gifts to Your service?
Shall we not bring to Your service all our powers For life, for dignity, grace and order, And intellectual pleasures of the senses? The Lord who created must wish us to create And employ our creation again in His service Which is already His service in creating.”
(Eliot, as cited in Poetry and Belief in the Work of T.S. Eliot by K. Smidt, 1961, p. 55; see also Michael Caputo, God - Seen through the Eyes of the Greatest Minds, 2000, 116).
6. In The Idea of a Christian Society (1939) T. S. Eliot stated: “We must treat Christianity with a great deal more intellectual respect than is our wont; we must treat it as being for the individual a matter primarily of thought and not of feeling. The consequences of such an attitude are too serious to be acceptable to everybody: for when the Christian faith is not only felt, but thought, it has practical results which may be inconvenient.” (Eliot 1988, Ch. I, p. 6).
7. “The division between those who accept, and those who deny, Christian revelation I take to be the most profound division between human beings.” (Eliot, as cited in Yancey 1999, 88).
“Our times are corrupt, the whole of modern literature is corrupted by secularism.” (Eliot, as cited in Ozick 1989, 151).
8. “Why should men love the Church? Why should they love her laws?
She tells them of Life and Death, and of all they would forget.
She is tender where they would be hard, and hard where they like to be soft.” (Eliot 1934, The Rock).
9. This is the sad picture of the XXth century:
“Here were decent godless people:
Their only monument the asphalt road
And a thousand lost golf balls.” (Eliot 1934, The Rock).
10. “A society has ceased to be Christian when religious practices have been abandoned, when behaviour ceases to be regulated by reference to Christian principle, and when in effect prosperity in this world for the individual or for the group has become the sole conscious aim.” (Eliot 1988, Ch. I, pp. 9-10).
11. In Christianity and Culture (1948) T.S. Eliot stated: “The tendency of unlimited industrialism is to create bodies of men and women – of all classes – detached from tradition, alienated from religion, and susceptible to mass suggestion: in other words, a mob. And a mob will be no less a mob if it is well fed, well clothed, well housed, and well disciplined.” (Eliot 1988).
12. “Christ is the still point of the turning world.” (Eliot, as cited in Castle 2002, 219).
If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display.
第五十一章 道生之，德畜之，物形之，勢成之。是以萬物莫不尊道而貴德。道之尊， 德之貴，夫莫之命而常自然。故道生之，德畜之﹔長之育之﹔成之熟之﹔ 養之覆之。生而不有，為而不恃，長而不宰。是謂玄德。
Chapter 51
1. All things are produced by the Tao, and nourished by its outflowing operation. They receive their forms according to the nature of each, and are completed according to the circumstances of their condition. Therefore all things without exception honour the Tao, and exalt its outflowing operation.
2. This honouring of the Tao and exalting of its operation is not the result of any ordination, but always a spontaneous tribute.
3. Thus it is that the Tao produces (all things), nourishes them, brings them to their full growth, nurses them, completes them, matures them, maintains them, and overspreads them.
4. It produces them and makes no claim to the possession of them; it carries them through their processes and does not vaunt its ability in doing so; it brings them to maturity and exercises no control over them;—this is called its mysterious operation.
第五十二章 天下有始，以為天下母。既得其母，以知其子，復守其母，沒身不殆。塞 其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔 曰強。用其光，復歸其明，無遺身殃﹔是為習常。
Chapter 52 1. (The Tao) which originated all under the sky is to be considered as the mother of them all.
2. When the mother is found, we know what her children should be. When one knows that he is his mother's child, and proceeds to guard (the qualities of) the mother that belong to him, to the end of his life he will be free from all peril.
3. Let him keep his mouth closed, and shut up the portals (of his nostrils), and all his life he will be exempt from laborious exertion. Let him keep his mouth open, and (spend his breath) in the promotion of his affairs, and all his life there will be no safety for him.
4. The perception of what is small is (the secret of) clear-sightedness; the guarding of what is soft and tender is (the secret of) strength.
5. Who uses well his light, Reverting to its (source so) bright, Will from his body ward all blight, And hides the unchanging from men's sight.
第五十三章 使我介然有知，行于大道，唯施是畏。大道甚夷，而人好徑。朝甚除，田 甚蕪，倉甚虛﹔服文采，帶利劍，厭飲食，財貨有餘﹔是為盜夸。非道也 哉！
Chapter 53
1. If I were suddenly to become known, and (put into a position to) conduct (a government) according to the Great Tao, what I should be most afraid of would be a boastful display.
2. The great Tao (or way) is very level and easy; but people love the by-ways.
3. Their court(-yards and buildings) shall be well kept, but their fields shall be ill-cultivated, and their granaries very empty. They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;—such (princes) may be called robbers and boasters. This is contrary to the Tao surely!
