fucius, as some of you may know, lived in what is called a period of expansion in the history of a_a period in which the feudal age had e to an end; in which the feudal, the semi-patriarchal social order and form of gover had to be expanded and restructed. This great ge necessarily brought with it not only fusion in the affairs of the world, but also fusion in men s minds. I have said that in the ese civilisation of the last ,years there is no flict between the heart and the head. But I must now tell you that in the period of expansion in which fucius lived there was also in a, as now in Europe, a fearful flict between the heart and the head. The ese people in fucius s time found themselves with an immense system of institutioablished facts, accredited dogmas, s, laws_in fact, an immense system of society and civilisation which had e down to them from their veed aors. In this system their life had to be carried forward; yet they began to feel_they had a sehat this system was not of their creation, that it by no means corresponded with the wants of their actual life; that, for them, it was ary, not rational. Now the awakening of this sense in the ese people ,years ago was the awakening of what in Europe to-day is called the modern spirit_the spirit of liberalism, the spirit of enquiry, to find out the why and the wherefore of things. This modern spirit in a then, seeing the want of correspondence of the old order of society and civilisation with the wants of their actual life, set itself not only to restruct a new order of society and civilisation, but also to find a basis for this new order of society and civilisation. But all the attempts to find a new basis for society and civilisation in a then failed. Some, while they satisfied the head_the intellect of the ese people, did not satisfy their heart; others, while they satisfied their heart, did not satisfy their head. Hence arose, as I said, this flict between the heart and the head in a ,yearsago, as we see it now in Europe. This flict of the heart and head in the new order of society and civilisation which men tried to restruct made the ese people feel dissatisfied with all civilisation, and in the agony and despair which this dissatisfa produced, the ese people wao pull down aroy all civilisation. Men, like Laotzu, then in a as men like Tolstoy in Europe to-day, seeing the misery and sufferiing from the flict between the heart and the head, thought they saw something radically wrong in the very nature and stitution of society and civilisation. Laotzu and g-tzu, the most brilliant of Laotzu s disciples, told the ese people to throw away all civilisation. Laotzu said to the people of a: "Leave all that you have and follow me; follow me to the mountains, to the hermits cell in the mountains, there to live a true life_a life of the heart, a life of immortality."
But fucius, who also saw the suffering and misery of the then state of society and civilisation, thought he reised the evil was not iure and stitution of society and civilisation, but in the wrong track which society and civilisation had taken, in the wrong basis which men had taken for the foundation of society and civilisation. fucius told the ese people not to throw away their civilisation. fucius told them that in a true society and true civilisation_in a society and civilisation with a true basis men also could live a true life, a life of the heart. In fact, fucius tried hard all his life to put society and civil