"The style of this chapter," says Lin Hsi Chung, "gives it a foremost place among the 'outside' essays of Chuang Tzŭ. But the insertion of that dialogue between Confucius and Lao Tzŭ on charity and duty towards one's neighbour is like eking out a sable robe with a dog's tail." CHAPTER XV. SELF-CONCEIT. _Argument_:--Would-be sages--The vanity of effort--Method of the true Sage--Passivity the key--The soul and mortality--Re-absorption into the immortal. Self-conceit and assurance, which lead men to quit society, and be different from their fellows, to indulge in tall talk and abuse of others,--these are nothing more than personal over-estimation, the affectation of recluses and those who have done with the world and have closed their hearts to mundane influences. Preaching of charity and duty to one's neighbour, of loyalty and truth, of respect, of economy, and of humility,--this is but moral culture, affected by would-be pacificators and teachers of mankind, and by scholars at home or abroad. Preaching of meritorious services, of fame, of ceremonial between sovereign and minister, of due relationship between upper and lower classes,--this is mere government, affected by courtiers or patriots who strive to extend the boundaries of their own State and to swallow up the territory of others. Living in marshes or in wildernesses, and passing one's days in fishing--this is mere inaction, affected by wanderers who have turned their backs upon the world and have nothing better to do. Exhaling and inhaling, The "breathing" theory. See ch. vi., _ad init._ getting rid of the old and assimilating the new, stretching like a bear and craning like a bird,-- As these creatures are supposed to do in order to get good air into their systems. --this is but valetudinarianism, affected by professors of hygiene and those who try to preserve the body to the age of P'êng Tsu. See ch. i. But in self-esteem without self-conceit, in moral culture without charity and duty to one's neighbour, in government without rank and fame, in retirement without solitude, in health without hygiene,--there we have oblivion absolute coupled with possession of all things; an infinite calm which becomes an object to be attained by all. Such is the TAO of the universe, such is the virtue of the Sage. Wherefore it has been said, "In tranquillity, in stillness, in the unconditioned, in inaction, we find the levels of the universe, the very constitution of TAO." Almost verbatim from ch. xiii, p. 158, where the passage appears as part of Chuang Tzŭ's own text, and not as a quotation from any other author. Wherefore it has been said, "The Sage is a negative quantity, and is consequently in a state of passivity. Being passive he is in a state of repose. And where passivity and repose are, there sorrow and anxiety do not enter, and foul influences do not collect. And thus his virtue is complete and his spirituality unimpaired."