_I_ is the element in man which makes him observe _li_: ethics or justice. _Lien_ is "clear discrimination (honesty in personal, public, and official life): Integrity." According to the lexicographer,[13] it is "pure, incorrupt, not avaricious." The fourth principle is _ch'ih_, given by the dictionary as "to feel shame,"[14] and rendered by the Generalissimo and Madame Chiang as "real self-consciousness (self-respect): Honor."[15] From this the Generalissimo evolved his formulation of a theory of action.[16] That he is not unaware of criticisms directed against him for talking about morality when people are fighting and starving is shown by his spirited counter-attack: There are two kinds of skeptics: First, some hold the view that the four virtues are simply rules of good conduct. No matter how good they may be, no benefit to the nation can be derived from them if the knowledge and technique used by that nation are inferior to others. Those who hold this view do not seem to understand the difference between matters of primary and secondary importance. From the social and national point of view, only those who are virtuous can best use their knowledge and technique for the salvation of the country. Otherwise, ability may be abused for dishonorable purposes. "Li," "i," "lien," and "ch'ih" are the principal rules alike for a community, a group, or the entire nation. Those who do not observe these rules will probably utilize their knowledge and ability to the disadvantage of society. Therefore, these virtues may be considered as matters of primary importance upon which the foundation of a nation can be solidly built.