crown of nature) in the relations of sovereign and subject, parent and child, elder brother and younger brother, husband and wife, friend and friend. To his sovereign or lord he is bound to be faithful, to his parents dutiful, and to his elder brother respectful. Affection should characterise the relations of husband and wife, and trust that of friend with friend. A man should also display in his conduct the five virtues of Goodness, Righteousness, Propriety, Enlightenment, and Good Faith. The same combination of ethics and natural science is implied in Confucius's doctrine when he says that the command of Heaven is called natural disposition, accordance with this natural disposition is called the path (of duty), the regulation of this path is called instruction. Man's heart is naturally good. In like manner Kiusō, a Japanese exponent of the Chu-Hi philosophy, says, "Man makes the heart of heaven and earth [nature, we would say] his own."
Principles of government are also found a place in this philosophy. If the sovereign practises the virtues above described in his own person, the people will naturally imitate his example, and good government will be the result. But the necessity of dealing out justly rewards and punishments, of encouraging sages to lead the people in the right way, and of purity in making appointments, is not lost sight of.
The Japanese have added little or nothing to Chu-Hi's philosophy. It is in its application that the national genius reveals itself, and more especially in the relative importance attached by them to the various moral obligations incumbent on man.
It is here that we must look for an answer to a question which will occur to all who take the smallest interest in
