the true Sage assigns, but does not justify by argument. And thus, classifying he does not classify; arguing, he does not argue."
"How can that be?" asked Tzŭ Yu.
"The true Sage," answered Tzŭ Ch'i, "keeps his knowledge within him, while men in general set forth theirs in argument, in order to convince each other. And therefore it is said that in argument he does not manifest himself.
- Others try to establish their own subjective view. The true Sage remains passive, aiming only at the annihilation of contraries.
"Perfect Tao does not declare itself. Nor does perfect argument express itself in words. Nor does, perfect charity show itself in act. Nor is perfect honesty absolutely incorruptible. Nor is perfect courage absolutely unyielding.
"For the Tao which shines forth is not Tao. Speech which argues falls short of its aim. Charity which has fixed points loses its scope. Honesty which is absolute is wanting in credit. Courage which is absolute misses its object. These five are, as it were, round, with a strong bias towards squareness. Therefore that knowledge which stops at what it does not know, is the highest knowledge.
"Who knows the argument which can be argued without words?—the Tao which does not declare itself as Tao? He who knows this may be said to be of God. To be able to pour in without making full, and pour out without making empty, in igno-