When a country obtains great power,
it becomes like the sea:
all streams run downward into it.
The more powerful it grows,
the greater the need for humility.
Humility means trusting the Tao,
thus never needing to be defensive.
A great nation is like a great man:
When he makes a mistake, he realizes it.
Having realized it, he admits it.
Having admitted it, he corrects it.
He considers those who point out his faults
as his most benevolent teachers.
He thinks of his enemy
as the shadow that he himself casts.
If a nation is centered in the Tao,
if it nourishes its own people
and doesn’t meddle in the affairs of others,
it will be a light to all nations in the world.
Whose souls, albeit in a cloudy memory, yet seek back their good, but, like drunk men, know not the road home.
This every soul seeketh and for the sake of this doth all her actions, having an inkling that it is; but what it is she cannot sufficiently discern, and she knoweth not her way, and concerning this she hath no constant assurance as she hath of other things.
But the error of these men, because it is very great, and tends to overthrow the condition of human life, must be refuted by us, lest you yourself also should be deceived, being incited by the authority of men who deem themselves wise. Nor, however, are we so arrogant as to boast that the truth is comprehended by our intellect; but we follow the teaching of God, who alone is able to know and to reveal secret things. But the philosophers, being destitute of this teaching, have imagined that the nature of things can be ascertained by conjecture. But this is impossible; because the mind of man, enclosed in the dark abode of the body, is far removed from the perception of truth: and in this the divine nature differs from the human, that ignorance is the property of the human, knowledge of the divine nature.
The pleasure of the eye is the beginning of love. For no one loves if he has not first been delighted by the form of the beloved; but he who delights in the form of another does not, for all that, love her, but only does do when he also longs for her when absent and craves for her presence.
Now, the good man has the same relation to his friend as he has to himself; for a friend is another self; in the same manner, therefore, as to exist one’s self is eligible to every one, so also is it for one’s friend to exist, or nearly so. But existence was said to be eligible on account of the perception of that which is a good: and such a perception is pleasant in itself. We ought, therefore, to be conscious of the existence of our friend; and this would result from associating with him, and sharing his words and thoughts; for this would seem to be the meaning of the word society, when applied to men, and not, as in the case of cattle, the merely feeding in the existence. If, then, existence is in itself eligible to the happy man, being by nature something good and pleasant, and if the existence of a friend is nearly the same, then a friend must also be of the number of eligible things. But that which is eligible to a man, he ought to possess; or else he is deficient in that respect; he, therefore, that is to be happy will need good friends.
It is pleasant to be loved, for this makes a man see himself as the possessor of goodness, a thing that every being that has a feeling for it desires to possess: to be loved means to be valued for one’s own personal qualities.