Three: Unswerving Aim at the Target
Coming, thirdly, to the matter of goal, it should be like a conspicuous target at which one takes steady, unfaltering, aim. No matter whether the work we are engaged in be of vast or slight dimensions, its aim should be seen, as it were, through sights trained on the main target of an ideal goal. To every piece of work there must be a beginning and an end, a clearly-defined destination. Before the destination be reached there can be no pause in our concentrated effort.
Four: The Even Texture of a Life of Action
Lastly, with regard to the fourth and especially important point: perseverance and continuity, the very qualities that, as I said at the beginning, distinguish action from motion. I spoke of action as essentially regular, orderly, and purposeful, and said that such action would necessarily be revolutionary action and its influence revolutionary influence. In other words, revolutionary action unfolds in an unbroken uniformity of effort; it draws on the funds of moral vigor in our national genius, and provides a new channel for the expression of the great moral qualities of which that genius is composed, whereby it may rehabilitate the status to which it is properly entitled. It must be realized that our Revolutionary and the reconstructive activities pursue a broad and enlightened policy free from all manner of trickery and opportunism. We are actuated by a spirit of extraordinary power, but what we are doing is nothing abnormal as the word should be understood, and our methods are wholly realistic.
All unnatural and inhuman conduct, and illogical and unscientific methods, result in frustration and can have no place in revolutionary activity. The ancients spoke of "acts of routine virtue" in their emphasis upon the almost humdrum, stolid, qualities of true virtue. Our Revolution is likewise dependent upon the capacity to maintain a course of persevering and continuous effort; the behavior required is in no way peculiar or foreign to everyday life. For out of continuity comes perseverance and what we may call ease. Tsêng Kuo-fan said: "things should be done soundlessly and as it were 'odorlessly,' with both precision and economy of effort." By this he meant not wooden impassivity or dry-as-dust pedantry but directness, simplicity, and an absence of fuss, a straightforward and unassuming way of going about things. In working for the success of the Revolution we should cultivate the attitude of the nameless hero who braves dangers and endures hardships as matters of course. We shall thus keep in touch with the people and render the influence of what we do in the service of mankind broad and lasting.
Formation and Constancy of Purpose
Unremitting perseverance to the very end of our task, every day we live a day of positive action, and full employment of our powers in harmony with the laws of Nature and Man, are the conditions for our successful accomplishment of our revolutionary mission. Among Tsêng Kuo-fan's self-admonitory words on "Formation of Purpose" there are the following phrases: "To cast away the gifts of Heaven and live in sloth will bring upon me some evil catastrophe.... This I swear never to forget as long as I can still draw breath." That is to say, the formation of our purpose in life requires of us diligent and courageous devotion and the full exercise of our talents. The great writer and statesman also admonished himself on the subject of steadfastness of purpose, reproaching himself: "Again and again have you been delinquent in your duties and endeavors, and been swayed by material temptations; but no one has ever heard of your being unpunctual at mealtimes!" How is it, he meant, that if we can be regular in attending to our material wants we cannot be equally unfailing in the performance of our duties? The full accomplishment of any aim requires strong-minded formation and steadfastness of purpose. The true meaning of the words "let the superior man exert himself with the unfailing pertinacity of Nature" embraces this.
I have now completed my explanation of the fundamental principles involved in positive action. I wish to conclude by once again exhorting you all to firm faith in the Tsung-li's teaching: "From true knowledge action naturally proceeds." The meaning of the Revolution is as bright and spacious as the skies; and the clearer our comprehension of it the more vigor we shall put into the practice of it. Moreover, the methods we are to adopt and the mode of procedure we are to follow have been laid down for us in detail by Dr. Sun Wên. We have only to obey his directions, each of us playing a part for which his temperament, calling and knowledge fits him, relying upon his faculties for the discernment of moral and material good at every step in his bold and resolute execution of his duty to nation and people.
Action Engenders Knowledge
I wish to say another word on the subject of the knowledge from which as we have seen action proceeds; and what I have to say is: that just as action proceeds from knowledge, action in its turn engenders knowledge. Dr. Sun said: "The ability to know implies the ability to act." I would add the words: "without action one cannot attain to knowledge." For knowledge comes with experience, and apart from the broad and fundamental truths of revolutionary thought our knowledge need not necessarily be in the first place very rich. Though, therefore, we must of course do all we can to acquire knowledge for its own sake, we must at the same time seek it as one of the fruits of positive action. Any knowledge acquired in the course of study, research, or experience which we do not proceed to put to the test of practice in the field of actuality is not to be considered with certainty as worthy of being called true knowledge. So it is that in all our undertakings practice will yield us true knowledge, and action alone will give us the ability to extend and enrich our knowledge. Chu Hsi in his commentary on the Great Learning wrote: "By long application of our powers we one day reach a point whence we see the whole scheme of things spread out before us, we perceive the realities underlying phenomena, the relation of accident to essence, and the structure and workings of the human mind." This attainment can come only as the fruit of positive action. If in the course of practice and experience knowledge we have acquired and methods we have based on it prove inefficacious we may take it that what we valued as knowledge was not true knowledge. In this way we shall be constantly broadening the scope and sifting the quality of our knowledge, which is the genuine process of gaining knowledge. "To be aware of ignorance brings knowledge" and "the open mind invites the entrance of information," are maxims than which none are better as guides in the search for knowledge.