鐔津文集 15.12

15.12

韓子作原鬼。謂適丁民之有是時也故原鬼為其辯之也。噫鬼何必原乎。使民不知鬼於政何損也。使民知鬼。於教亦何益耶。古之君子以道辯惑以政平妖。如斯而已矣。昔殷政弊而其民以鬼。先王患而殺之（殺或救字）以鬼者謂其多威儀似乎事鬼神者也。況又原鬼。真以鬼而示民。豈先王之法乎。語曰。未能事人焉能事鬼韓子之為言。不唯悖先王之道。抑又昧乎孔子之意也。謬乎甚哉若此也。

Master Han wrote 'An Inquiry into Ghosts' (Yuan gui), claiming that because the people of his day happened to encounter such things, he investigated ghosts to make an argument about them. Alas! Why must ghosts be investigated? If the people do not know about ghosts, what harm is that to government? If the people know about ghosts, what benefit is that to teaching? The gentlemen of antiquity resolved confusion through the Way and pacified prodigies through governance; it was merely this and nothing more. Formerly, when the governance of the Yin fell into corruption, its people were obsessed with ghosts. The former kings were troubled by this and curtailed it (the character 'to curtail' is perhaps 'to save'). Being obsessed with ghosts means that they had many ceremonious observances resembling the service of ghosts and spirits. How much more so when he further inquires into ghosts, genuinely displaying ghosts to the people—how could this be the way of the former kings? The Analects say: 'When you are not yet able to serve humans, how can you serve ghosts?' Master Han's words not only run counter to the way of the former kings, but also obscure Confucius's intent. How exceedingly mistaken this is!