Page 93 - 2022(1) International Confusion Studies

86 L. Du

and monarchical honor, thus the capacity for ruling the whole world.” (“Wenwang
Shizi 8” in The Book of Rites, 《礼记 · 文王世子第八》)
In short, these two principles determined the status of a clan member in the
internal hierarchy of the clan according to age, sex, and relationship to the eldest
son and heir of the firstborn. At the same time, the daily political activities of the
upper class members in the clan also had a strict order to follow, so that the daily
life and political system within the clan could operate orderly.
Beyond doubt, Confucians added their own notions to the rituals and rites
practiced by the ruling class of the WesternZhouDynasty,and thence devel-
oped a number of theories, part of which were what we designate as “thought of
ethics-politics”. Meanwhile, Confucians also absorbed the political theory of
the ruling group of the Western Zhou Dynasty, especially the idea of legitimacy,
and finally formed the “thought on legitimacy of ethics-politics” particular to
Confucianism.

4 The Five Components of the “Thought on
Legitimacy of Ethics-Politics” of Confucianism

in the Pre-Qin Period

“Virtue” runs through the “thought on legitimacy of ethics-politics,” which is
related to the traits of Chinese philosophy, especially Confucianism. Mou Zongsan
summarized Chinese philosophy with two words “subjectivity (主体性)” and “in-
ner-morality (内在道德性)”― and held that Confucianism alone developed “moral
subjectivity (道德主体性)” (Mou, 2010, p. 5).
Historically, there are probably two reasons for this. First, the pre-Qin Con-
fucians inherited and improved the political thought of the early Western Zhou
Dynasty, especially the thought of legitimacy, that is, the theory centered around
“mandate of Heaven (天命)”, “respect virtue (敬德)” and “protect ruled people
(保民).” (Du, 2017, pp. 67–80) “Virtue” was the prerequisite for a ruler to receive
thewillof Heavenand to perceive thewishesand worries of thepeople. Second,
the pre-Qin Confucians did not query the existing “monarchies” [be it the feudal
system established in the Western Zhou Dynasty or the centralized system
of prefectures and counties (Zou, 2004, pp. 24–29)] that emerged in the late
Spring and Autumn Period). In order to ensure long-term peace and stability,
Confucians seem to have focused on the morality of the rulers and government
officials.