Four centuries before Christ a wise man of China, M’-Ti, wrote a whole book, the Kie-Siang-Ngai, to say that men should love each other. He wrote, “The wise man who wants to improve the world can improve it only if he knows with certainty the origin of disorders; if he does not know that, he cannot improve it.... Whence come disorders? They spring up because men do not love each other. Workmen and children have no filial feeling for their employers and parents. Children love themselves but do not love their parents; they cheat their parents for their own purposes. Younger brothers love themselves but do not love their older brothers; subjects love themselves but do not love their princes; the father has no indulgence for the son, the older brother for the younger brother, the prince for his subjects. The father loves himself and does not love his son; he wrongs his son to his own advantage ... thus, everywhere brigands love their own homes and not their neighbors’ homes, and for this they sack other men’s houses to fill their own. Thieves love their own bodies and do not love men, wherefore they steal from men for the good of their own bodies. If thieves considered the bodies of other men as they do their own, who would rob? The thieves would stay their hands.... If universal mutual love should come, countries would not resort to blows, families would not be troubled, thieves would hold their hands, princes, subjects, fathers and sons would be respectful and indulgent and the world would be better.” For M’-Ti, love, or, to translate it more exactly, benevolence composed of respect and indulgence, is the mortar to hold citizens and the state more closely united. It is a remedy against the evils of life-in-common, a social panacea. “Answer insults with courtesy,” suggests timidly the mysterious Lao-Tse; but courtesy is prudence or mildness, not love. His contemporary, old Confucius, according to his disciple Thseng-Tse, taught a doctrine which consisted in uprightness of heart, and in loving one’s neighbor as oneself (neighbor and not the distant one, the stranger, the enemy) as much as ourselves and not more than ourselves! Confucius preached filial love and general benevolence, necessary to the good ordering of kingdoms, but he did not dream of condemning hate. In the same Lun-Yu, where the words of Thseng-Tse are read, we find these other words, taken from the oldest Confucian text, the Ta-Hio: “Only the just and human man is capable of justly loving and hating men.”