Secondly, there is another group of people who argue that these virtues are merely refined formalities, which have nothing to do with the actual necessities of daily life. For instance, if one is hungry, can these formalities feed him? This is probably due to some misunderstanding of the famous teachings of Kuan-Tze, who said: "When one does not have to worry about his food and clothing, then he cares for personal honor; when the granary is full, then people learn good manners." The sceptic fails to realize that the four virtues teach one how to be a man. If one does not know these, what is the use of having abundance of food and clothing? Moreover, Kuan-Tze did not intend to make a general statement, merely referring to a particular subject at a particular time. When he was making broad statements, he said: "'li,' 'i,' 'lien,' and 'ch'ih' are the four pillars of the nation." When these virtues prevail, even if food and clothing are temporarily insufficient, they can be produced by man power: or, if the granary is empty, it can be filled through human effort. On the other hand, when these virtues are not observed, there will be robbery and beggary in time of need: and from a social point of view robbery and beggary can never achieve anything. Social order is based on these virtues. When there is order, then everything can be done properly: but when everything is in confusion, very little can be achieved. Today robbers are usually most numerous in the wealthiest cities of the world. This is an obvious illustration of confusion caused by non-observance of virtues. The fact that our country has traitors as well as corrupt officials shows that we, too, have neglected the cultivation of virtues, and if we are to recover, these virtues must be adopted as the principles of a new life.[17] [Footnote 13: Giles, Herbert, _A Chinese-English Dictionary_, Second Edition, Shanghai and London, 1912; ideograph No. 7128.] [Footnote 14: The same; ideograph No. 1999.] [Footnote 15: Chiang K'ai-shek, cited, p. 7.] [Footnote 16: Reprinted as Appendix III (B), p. 373, below.] [Footnote 17: Chiang K'ai-shek, cited, p. 6-7.]