[Footnote 12: Chiang K'ai-shek, _Outline of the New Life Movement_, Chungking (?), n.d. p. 8. This is the translation, by Mme. Chiang, of _Hsin Shêng-huo Yün-tung Kang-yao_, Nanking, n.d., originally published in May 1934.]
_I_ is the element in man which makes him observe _li_: ethics or justice. _Lien_ is "clear discrimination (honesty in personal, public, and official life): Integrity." According to the lexicographer,[13] it is "pure, incorrupt, not avaricious." The fourth principle is _ch'ih_, given by the dictionary as "to feel shame,"[14] and rendered by the Generalissimo and Madame Chiang as "real self-consciousness (self-respect): Honor."[15] From this the Generalissimo evolved his formulation of a theory of action.[16] That he is not unaware of criticisms directed against him for talking about morality when people are fighting and starving is shown by his spirited counter-attack:
First, some hold the view that the four virtues are simply rules of good conduct. No matter how good they may be, no benefit to the nation can be derived from them if the knowledge and technique used by that nation are inferior to others.
Those who hold this view do not seem to understand the difference between matters of primary and secondary importance. From the social and national point of view, only those who are virtuous can best use their knowledge and technique for the salvation of the country. Otherwise, ability may be abused for dishonorable purposes. "Li," "i," "lien," and "ch'ih" are the principal rules alike for a community, a group, or the entire nation. Those who do not observe these rules will probably utilize their knowledge and ability to the disadvantage of society. Therefore, these virtues may be considered as matters of primary importance upon which the foundation of a nation can be solidly built.
Secondly, there is another group of people who argue that these virtues are merely refined formalities, which have nothing to do with the actual necessities of daily life. For instance, if one is hungry, can these formalities feed him? This is probably due to some misunderstanding of the famous teachings of Kuan-Tze, who said: "When one does not have to worry about his food and clothing, then he cares for personal honor; when the granary is full, then people learn good manners." The sceptic fails to realize that the four virtues teach one how to be a man. If one does not know these, what is the use of having abundance of food and clothing? Moreover, Kuan-Tze did not intend to make a general statement, merely referring to a particular subject at a particular time. When he was making broad statements, he said: "'li,' 'i,' 'lien,' and 'ch'ih' are the four pillars of the nation." When these virtues prevail, even if food and clothing are temporarily insufficient, they can be produced by man power: or, if the granary is empty, it can be filled through human effort. On the other hand, when these virtues are not observed, there will be robbery and beggary in time of need: and from a social point of view robbery and beggary can never achieve anything. Social order is based on these virtues. When there is order, then everything can be done properly: but when everything is in confusion, very little can be achieved. Today robbers are usually most numerous in the wealthiest cities of the world. This is an obvious illustration of confusion caused by non-observance of virtues. The fact that our country has traitors as well as corrupt officials shows that we, too, have neglected the cultivation of virtues, and if we are to recover, these virtues must be adopted as the principles of a new life.[17]