They are not by any means uncritical of our civilization. Some of them told me that they were less critical before 1914, but that the war made them think there must be imperfections in the Western manner of life. The habit of looking to the West for wisdom was, however, very strong, and some of the younger ones thought that Bolshevism could give what they were looking for. That hope also must be suffering disappointment, and before long they will realize that they must work out their own salvation by means of a new synthesis. The Japanese adopted our faults and kept their own, but it is possible to hope that the Chinese will make the opposite selection, keeping their own merits and adopting ours.
The distinctive merit of our civilization, I should say, is the scientific method; the distinctive merit of the Chinese is a just conception of the ends of life. It is these two that one must hope to see gradually uniting.
Lao-Tze describes the operation of Tao as "production without possession, action without self-assertion, development without domination." I think one could derive from these words a conception of the ends of life as reflective Chinese see them, and it must be admitted that they are very different from the ends which most white men set before themselves. Possession, self-assertion, domination, are eagerly sought, both nationally and individually. They have been erected into a philosophy by Nietzsche, and Nietzsche's disciples are not confined to Germany.
But, it will be said, you have been comparing Western practice with Chinese theory; if you had compared Western theory with Chinese practice, the balance would have come out quite differently. There is, of course, a great deal of truth in this.
