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90 L. Du

子路》) In other words, the realization of “rule by rites,” especially “rule of rites,”
ultimately depends on the role model of the man of virtue’s example of “to govern
by virtue”. This is the dialectic of “to govern by virtue” and “rule by rites” com-
plementing each other in the “rule of the man of virtue (君子之治)” (Du, 2015, pp.
143–147).

4.3 The Core Value of “Ethics-Politics”: Humanity (仁)

Chinese academic circles generally regard “benevolence” as the “core value” of
Confucianism. It is also proposed that “benevolence” is the “core value (核心价
值)” of “ethic-politics”.If “inwardly being a sage (内圣)” represents the highest
level of moral cultivation, and “outwardly being a king (外王)” symbolizes the best
state of governance, then “humanity” occupies a core position in between. “Hu-
manity” finds expression in people’s ethical and political behaviors.
“To love people”, “loyalty” and “consideration” are usually taken as the three
pillars of “humanity,” among which “loyalty” and “consideration” serve as ap-
proaches to “to love people”. The “Great Treatise” in The Book of Rites (《礼记 · 大
传》) advocates that the patriarch should be “a paragon of humanity for his clan to
emulate” and believes that “It is way of humankind to love relatives.” The “Dis-
courses of the States” (国语) contains a similar saying, “Humanity is what protect
ruled people.” Mencius also advocated, “Men of virtue love and care for their loved
ones, they are therefore kind (human) to ruled people. When they are kind to ruled
people, they treasure everything on Earth.” (Mengzi) A man of virtue should first of
all harbor love for his relatives, and a ruler must extend this love to the common
people. This is the essence of “human to the people,” or in Confucius’s words, “ a
broad love for the multitude” (泛爱众), and “to bring peace to the common peo-
ple.” (安百姓) “To love people” is thus realized through the extension from “love
for one’s relatives” to “generous love for the multitude.”
The core of consideration is to put oneself in other people’s shoes. It means in
passive sence, “Do not do unto others what you would not have others do unto
you.” When Ran Yong (冉雍 522 B.C.E.—?) asked Confucius what “humanity”
meant, the master replied, “When you go out your front gate, treat each person as
though receiving an honored guest. When directing the actions of subordinates, do
so as though managing a great ritual sacrifice. Do not due to others what you would
not wish others do unto you.” (“Yan Yuan” of The Analects, 《论语 · 颜渊》)
“Consideration” mainly means that one should treat others as one’s equals,
putting oneself in their place. Consideration also has its positive side. Confucius
once told Zi Gong (子贡 520 B.C.E.－?), “A person with humanity is one who,
wishing himself to take a stand (in the society), helps others to take a stand (in the