The question, however, of man’s original nature was not set permanently at rest by the arguments of Mencius.  A philosopher, named Hsun Tzu (Sheundza), who flourished not very much later than Mencius, came forward with the theory that so far from being good according to Confucius, or even neutral according to Kao, the nature of man at birth is positively evil.  He supports this view by the following arguments.  From his earliest years, man is actuated by a love of gain for his own personal enjoyment.  His conduct is distinguished by selfishness and combativeness.  He becomes a slave to envy, hatred, and other passions.  The restraint of law, and the influence and guidance of teachers, are absolutely necessary to good government and the well-being of social life.  Just as wood must be subjected to pressure in order to make it straight, and metal must be subjected to the grindstone in order to make it sharp, so must the nature of man be subjected to training and education in order to obtain from it the virtues of justice and self-sacrifice which characterize the best of the human race.  It is impossible to maintain that man’s nature is good in the same sense that his eyes see and his ears hear; for in the latter there is no alternative.  An eye which does not see, is not an eye; an ear which does not hear, is not an ear.  This proves that whereas seeing and hearing are natural to man, goodness is artificial and acquired.  Just as a potter produces a dish or a carpenter a bench, working on some material before them, so do the sages and teachers of mankind produce righteousness by working upon the nature of man, which they transform in the same way that the potter transforms the clay or the carpenter the wood.  We cannot believe that God has favourites, and deals unkindly with others.  How, then, is it that some men are evil while others are good?  The answer is, that the former follow their natural disposition, while the latter submit to restraints and follow the guidance of their teachers.  It is indeed true that any one may become a hero, but all men do not necessarily become heroes, nor is there any method by which they can be forced to do so.  If a man is endowed with a capacity for improvement, and is placed in the hands of good teachers, associating at the same time with friends whose actions display such virtues as self-sacrifice, truth, kindness, and so forth, he will naturally imbibe principles which will raise him to the same standard; whereas, if he consorts with evil livers, he will be a daily witness of deceit, corruption, and general impurity of conduct, and will gradually lapse into the same course of life.  If you do not know your son, says the proverb, look at his friends.