His ship was in the Marshall Islands when the war ended in August , and on September 20, it sailed to Japan to anchor at the Yokosuka Naval Base , where Watson had his first direct experiences with Japan and East Asia. As he recounts in Rainbow World, on his first shore leave, he and his shipmates encountered a stone in Tokyo with musical notation on it; they sang the melody, as best they could. Some months later, Watson realized that he had been in Hibiya Park and that the song was " Kimigayo ". Bill , where he majored in Chinese.
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To munch grass, drink from the stream, lift up their feet and gallop this is the true nature of horses. Though they might possess great terraces and fine halls, they would have no use for them. Then along comes Po Lo. By this time two or three out of ten horses have died.
He goes on to starve them, make them go thirsty, race them, prance them, pull them into line, force them to run side by side, in front of them the worry of bit and rein, behind them the terror of whip and crop. By this time over half the horses have died.
To round it, I apply the compass; to square it, I apply the T square. To arc it, I apply the curve; to make it straight, I apply the plumb line. Yet generation after generation sings out in praise, saying, "Po Lo is good at handling horses!
The potter and the carpenter are good at handling clay and wood! In my opinion someone who was really good at handling the affairs of the world would not go about it like this. The people have their constant inborn nature. To weave for their clothing, to till for their food - this is the Virtue they share. They are one in it and not partisan, and it is called the Emancipation of Heaven.
Therefore in a time of Perfect Virtue the gait of men is slow and ambling; their gaze is steady and mild. In such an age mountains have no paths or trails, lakes no boats or bridges. The ten thousand things live species by species, one group settled close to another.
Birds and beasts form their flocks and herds, grass and trees grow to fullest height. So it happens that you can tie a cord to the birds and beasts and lead them about, or bend down the limb and peer into the nest of the crow and the magpie. In this age of Perfect Virtue men live the same as birds and beasts, group themselves side by side with the ten thousand things.
Who then knows anything about "gentleman" or "petty man"? Dull and ununwitting,2 men have no wisdom; thus their Virtue does not depart from them. Dull and unwitting, they have no desire; this is called uncarved simplicity. In uncarved simplicity the people attain their true nature. Thus, if the plain unwrought substance had not been blighted, how would there be any sacrificial goblets? If the white jade had not been shattered, how would there be any scepters and batons?
If the Way and its Virtue had not been cast aside, how would there be any call for benevolence and righteousness? If the true form of the inborn nature had not been abandoned, how would there be any use for rites and music? If the five colors had not confused men, who would fashion patterns and hues? If the five notes had not confused them, who would try to tune things by the six tones? That the unwrought substance was blighted in order to fashion implements - this was the crime of the artisan.
That the Way and its Virtue were destroyed in order to create benevolence and righteousness - this was the fault of the sage. When horses live on the plain, they eat grass and drink from the streams. Pleased, they twine their necks together and rub; angry, they turn back to back and kick.
This is all horses know how to do. But if you pile poles and yokes on them and line them up in crossbars and shafts, then they will learn to snap the crossbars, break the yoke, rip the carriage top, champ the bit, and chew the reins. Thus horses learn how to commit the worst kinds of mischief. This is the crime of Po Lo. Their mouths crammed with food, they were merry; drumming on their bellies, they passed the time.
This was as much as they were able to do. Then the sage came along with the crouchings and bendings of rites and music, which were intended to reform the bodies of the world; with the reaching-for-a-dangled-prize of benevolence and righteousness, which was intended to comfort the hearts of the world. Then for the first time people learned to stand on tiptoe and covet knowledge, to fight to the death over profit, and there was no stopping them.
This in the end was the fault of the sage. This the ordinary world calls wisdom. But if a great thief comes along, he will shoulder the boxes, hoist up the trunks, sling the bags over his back, and dash off, only worrying that the cords and ropes, the locks and hasps are not fastened tightly enough.
In that case, the man who earlier was called wise was in fact only piling up goods for the benefit of a great thief. Let me try explaining what I mean. What the ordinary world calls a wise man is in fact someone who piles things up for the benefit of a great thief, is he not? And what it calls a sage is in fact someone who stands guard for the benefit of a great thief, is he not?
How do I know this is so? The area where its nets and seines were spread, where its plows and spades dug the earth, measured over two thousand li square, filling all the space within its four borders. And was it only the state he stole?
Along with it he also stole the laws which the wisdom of the sages had devised. Let me try explaining it. All four were worthy men, and yet they could not escape destruction. Making shrewd guesses as to how much booty is stashed away in the room is sageliness; being the first one in is bravery; being the last one out is righteousness; knowing whether the job can be pulled off or not is wisdom; dividing up the loot fairly is benevolence.
But good men in the world are few and bad men many, so in fact the sage brings little benefit to the world, but much harm. Thus it is said, "When the lips are gone, the teeth are cold; when the wine of Lu is thin, Han-tan is besieged. Cudgel and cane the sages and let the thieves and bandits go their way; then the world will at last be well ordered!
If the stream dries up, the valley will be empty; if the hills wash away, the deep pools will be filled up.
And if the sage is dead and gone, then no more great thieves will arise. The world will then be peaceful and free of fuss. But until the sage is dead, great thieves will never cease to appear, and if you pile on more sages in hopes of bringing the world to order, you will only be piling up more profit for Robber Chih. Fashion pecks and bushels for people to measure by and they will steal by peck and bushel. Fashion tallies and seals to insure trustworthiness and people will steal with tallies and seals.
Fashion benevolence and righteousness to reform people and they will steal with benevolence and righteousness. He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord-and we all know that benevolence and righteousness are to be found at the gates of the feudal lords.
Is this not a case of stealing benevolence and righteousness and the wisdom of the sages? So men go racing in the footsteps of the great thieves, aiming for the rank of feudal lord, stealing benevolence and righteousness, and taking for themselves all the profits of peck and bushel, scale and balance, tally and seal.
This piling up of profits for Robber Chih to the point where nothing can deter him - this is all the fault of the sage! The saying goes, "The fish should not be taken from the deep pool; the sharp weapons of the state should not be shown to men. Break the jades, crush the pearls, and petty thieves will no longer rise up. Burn the tallies, shatter the seals, and the people will be simple and guileless.
Hack up the bushels, snap the balances in two, and the people will no longer wrangle. Destroy and wipe out the laws that the sage has made for the world, and at last you will find you can reason with the people. Wipe out patterns and designs, scatter the five colors, glue up the eyes of Li Chu, and for the first time the people of the world will be able to hold on to their eyesight.
Thus it is said, "Great skill is like clumsiness. When men hold on to their hearing, the world will no longer be wearied. When men hold on to their wisdom, the world will no longer be confused. When men hold on to their Virtue, the world will no longer go awry. As methods go, this one is worthless! Have you alone never heard of that age of Perfect Virtue?
At a time such as this, there was nothing but the most perfect order. But now something has happened to make people crane their necks and stand on tiptoe. At home, they abandon their parents; abroad, they shirk the service of their ruler. Their footprints form an unending trail to the borders of the other feudal lords, their carriage tracks weave back and forth a thousand li and more.
This is the fault of men in high places who covet knowledge. Knowledge enables men to fashion bows, crossbows, nets, stringed arrows, and like contraptions, but when this happens the birds flee in confusion to the sky.
Knowledge enables men to fashion fishhooks, lures, seines, dragnets, trawls, and weirs, but when this happens the fish flee in confusion to the depths of the water. Knowledge enables men to fashion pitfalls, snares, cages, traps, and gins, but when this happens the beasts flee in confusion to the swamps. And the flood of rhetoric that enables men to invent wily schemes and poisonous slanders, the glib gabble of "hard" and "white," the foul fustian of "same" and "different" bewilder the understanding of common men.
The blame lies in this coveting of knowledge. In the world everyone knows enough to pursue what he does not know, but no one knows enough to pursue what he already knows.
Everyone knows enough to condemn what he takes to be no good, but no one knows enough to condemn what he has already taken to be good. There is no insect that creeps and crawls, no creature that flutters and flies that has not lost its inborn nature. So great is the confusion of the world that comes from coveting knowledge!
From the Three Dynasties on down, it has been this and nothing else-shoving aside the pure and artless people and delighting in busy, bustling flatterers; abandoning the limpidity and calm of inaction and delighting in jumbled and jangling ideas.
And this jumble and jangle has for long confused the world. You let it be for fear of corrupting the inborn nature of the world; you leave it alone for fear of distracting the Virtue of the world.
The Complete Works of Chuang Tzu
I planted them, and when they grew up, the fruit was big enough to hold five piculs. In Sung there was a man who was skilled at making a salve to prevent chapped hands, and generation after generation his family made a living by bleaching silk in water, A traveler heard about the salve and offered to buy the prescription for a hundred measures of gold. The man called everyone to a family council. The kind put the man in charge of his troops, and that Winter they fought a naval battle with the men of Yueh and gave them a bad beating.
To munch grass, drink from the stream, lift up their feet and gallop this is the true nature of horses. Though they might possess great terraces and fine halls, they would have no use for them. Then along comes Po Lo. By this time two or three out of ten horses have died. He goes on to starve them, make them go thirsty, race them, prance them, pull them into line, force them to run side by side, in front of them the worry of bit and rein, behind them the terror of whip and crop.