^{page 185 note 2} Liang Ch'i-ch'ao as quoted by Yang, C. K. in Fairbank, John K. (ed.), Chinese Thought and Institutions (Chicago. University of Chicago Press, 1957), p. 270.Google Scholar

^{page 186 note 1} See T'ang Chun-i, ‘The Development of Ideas of Spiritual Value in Chinese Philosophy’ in Charles, Moore (ed.), Philosophy and Culture: East and West (Honolulu. University of Hawaii Press, 1962), p. 228.Google Scholar

^{page 186 note 2} Durkheim, Emile, The Elementary Forms of the Religious Life (London. Allen and Unwin), p. 419.Google Scholar

^{page 186 note 3} Ibid. p. 418.

^{page 186 note 4} Yang, C. K., Religion in Chinese Society (Berkeley. University of California Press, 1961), p. 175.Google Scholar

^{page 187 note 1} Ling, George, ‘Functional Interpretation of Chinese Religion,’ Quarterly Notes on Christianity and Chinese Religion, XII, 2 (07 1963), p. 8.Google Scholar

^{page 187 note 2} C. K. Yang, op. cit. p. 132.

^{page 187 note 3} George Ling, op. cit. pp. 8–9.

^{page 187 note 4} ‘Was Confucius Agnostic?’, T'oung pao, xxix (1932), pp. 55–99.Google Scholar

^{page 187 note 5} C. K. Yang, ‘The Functional Relationship between Confucian Thought and Chinese Religion’ in John K. Fairbank (ed.), Chinese Thought and Institutions, op. cit. p. 272.

^{page 188 note 1} Jaspers, Karl, The Great Philosophers (New York. Harcourt, Brace and World, 1957), p. 70.Google Scholar

^{page 189 note 1} Chun-i, T'ang, ‘The T'ien Ming (Heavenly Ordinance) in Pre-Ch'in China,’ Philsophy East and West, xi, 4 (01 1962), p. 195.CrossRefGoogle Scholar

^{page 189 note 2} Tang Chun-i, op. cit. p. 201.

^{page 189 note 3} Cf. Haas, William S., The Destiny of the Mind: East and West (New York. Macmillan, 1956), p. 149:Google Scholar ‘The Eastern [read East Asian] mind is not interested in … an independent object.… From the very beginning the main problem was to secure an unassailable position for man in the face of all that exists within and around him.’

^{page 191 note 1} The Great Philosophers (New York. Harcourt, Brace and World, 1957), p. 70.

^{page 191 note 2} George Ling, op. cit. p. 8.

^{page 191 note 3} Murphy, RobertPsychotherapy Based on Human Longing (Pendle Hill. Pamphlet iii. 09 1960), p. 12.Google Scholar

^{page 192 note 1} T'ang Chun-i, op. cit. p. 213.

^{page 192 note 2} Ibid. p. 208.

^{page 193 note 1} Analects vii, 1.

^{page 193 note 2} Quoted in Karl Jaspers, op. cit. p. 54.

^{page 193 note 3} The attitude of Confucianism, as distinguished from that of Confucius, is another story well reviewed in Roy, A. T., ‘Confucianism and Social Change,’ The Chung Chi Journal, iii, 1 (11 1963), pp. 88–104.Google Scholar His conclusion: ‘Confucianism … cannot be labelled as hopelessly conservative. Yet … its role in Chinese history has been largely that of conserver’.

^{page 193 note 4} Op. cit. p. 54.

^{page 193 note 5} Keung, Lee Shiu, ‘The Doctrine of Man: Confucian and Christian,’ Quarterly Notes on Christianity and Chinese Religion, v, 2 (06 1961), p. 1.Google Scholar

^{page 194 note 1} Chun-i, T'ang, op. cit. Part I, p. 201; Part II, p. 32.Google Scholar

^{page 194 note 2} Chuang Tzu ch. v.

^{page 194 note 3} Ibid. ch. ii.

^{page 195 note 1} T'ang Chun-i, op. cit. pp. 201, 203.

^{page 195 note 2} Ibid. p. 202.

^{page 195 note 3} T'ang Chun-i p. 203.

^{page 195 note 4} Cambridge University Press, 1956; especially pp. 279–91.

^{page 195 note 5} Maruyama, Magoroh, ‘Cybernetics’, NEA Journal (12 1964), pp. 51–2.Google Scholar By the same author, ‘The Second Cybernetics’, American Scientist, li, 2 and 3 (1963).Google Scholar

^{page 196 note 1} T'ang Chun-i, op. cit. p. 203.