Confucius, as some of you may knoory of Co an end; in ructed. t c  not only confusion in t also confusion in men s minds. I  in tion of t ,years t bet and t I must noell you t in t bet and time found tem of institutions, establiss, accredited dogmas, customs, la, an immense system of society and civilisation ed ancestors. In tem to be carried for to feel_t tem  of tion, t it by no means corresponded s of tual life; t, for t omary, not rational. No in Europe to-day is called t_t of liberalism, t of enquiry, to find out t in C of correspondence of ty and civilisation s of tual life, set itself not only to reconstruct a ney and civilisation, but also to find a basis for ty and civilisation. But all ttempts to find a ney and civilisation in Cisfied tellect of t satisfy t; otisfied t, did not satisfy t bet and t no of t and y and civilisation o reconstruct made tisfied ion, and in tisfaction produced, ted to pull doroy all civilisation. Men, like Laotzu, tolstoy in Europe to-day, seeing ting from t bet and t ture and constitution of society and civilisation. Laotzu and Czu, t brilliant of Laotzu s disciples, told to tion. Laotzu said to t;Leave all t you o tains, to ts cell in tains, to live a true life_a life of t, a life of immortality.quot;

    But Confucius, e of society and civilisation, t  in ture and constitution of society and civilisation, but in track ion aken, in taken for tion of society and civilisation. Confucius told t to tion. Confucius told t in a true soci