GREEK: AND CHINESE THOUGHT. 173 



two substantives, the one signifying Equilibrium, 

 the other Harmony, and the two ideas are in- 

 tended to be combined, which in English can only 

 be done by making the one adjectival. We must 

 speak of a state of equilibrated harmony, or har- 

 monious equilibration, and neither phrase is un- 

 objectionable. The meaning, however, is clear. 

 The condition of the perfect man combines move- 

 ment and rest. Mere cnraOda would give equili- 

 brium without harmony ; the iraQr] unregulated 

 would be the destruction of harmony. The perfect 

 man, who is said to "embody the Mean" ( 19), is 

 the only being in whom nature realizes its rt 



" The perfecting of nature is characteristic of heaven," we 

 are told. '* To attain to that perfection belongs to man. He 

 who possesses that perfection hits what is right without an 

 effort, and apprehends it without any exercise of thought ; 

 he is the sage (for, as with Aristotle, 6 <nrov5alos is 6 tyufo'ipo?, 

 so with the Confucianist). The sage naturally and easily 

 embodies the right way. He who attains to perfection is 

 he who chooses what is good, and firmly holds it fast" ( 19). 



And this rcAaorrjc puts the perfect man in a 

 state of harmony, not only with himself, but with 

 all that is. The well-being which Aristotle speaks 

 of as tvSatfjtovia is not something added to or won 

 by his perfectness. The perfection is 



" It is only he of all under heaven who is entirely perfect," 

 \ve are told, " that can give his full development to his 

 nature. Able to give its full development to his own nature, 

 he can also give the same to the nature of other men. Able 



