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Ethics-Politics 91

society), and who, wishing himself to make progresses in cultivation, helps others
make progress in cultivation. The ability to proceed by analogy from what lies
nearby is the key to humanity.” (“Yong Ye” of The Analects《论语 · 雍也》).
Some scholars interpret Confucius’s words as “loyalty” (Du, 2011, pp. 27–36).
However, I agree with Zhu Xi, who put it this way, “Doing one’s best is loyalty;
putting oneself in another’s place is consideration.”(Zhu Xi, 1983, p. 72) “Doing
one’s best” first of all means preserving and cultivating humanity benevolence
good heart, cultivating one’s ideal personality, and striving to become a man of
virtue. No matter what other people are like, a man of virtue will act according to
the principle of humanity. “Loyalty” itself involves being kind to others and
teaching them to do good. Confucius once said, “If there are things which are not
good,” a man of virtue will try “to change them by loyalty.” (“The 10th Chapter of
Hao Sheng” in Family Analects of Confucius,《孔子家语 · 好生 第十》) Mencius
also said, “Teaching people to be good is a sign of loyalty.” (“Duke Wen of Teng I”
of Mencius 《孟子 · 滕文公上》) In short, “loyalty” is the foremost requirement of a
ruler.

4.4 The Governance Purpose of “Ethics-Politics”: Everyone
Should Become Good (人人成善)

According to Zhu Xi, the above mentioned “highest goodness” (至善) means “to
illustrate illustrious virtue” and “to make new people” to reach the place of the
highest goodness” (Zhu Xi, 1983, p. 3), namely: “The utmost point which things
should develop to.” In other words, it is the state that “illustrate illustrious virtue”
and “make new people” should attain. My understanding is that “illustrate illus-
trious virtue” refers to the ruler conducting self-governance, enlightening and
promoting himself to the state of goodness. By applying it in life,” he also helps his
people become good.
Yang Guorong argued, “To rest in the highest goodness is to achieve the
highest standard of values.” (Yang, 2006, pp. 118–119) Seen in this way, “good-
ness” seems to be “moral standards,” with moral values included. The Mawangdui
Silk Texts (《马王堆帛书》) and The Guodian Chu Slips (《郭店楚墓竹简》) both
contain a chapter titled “Five Elements” (五行篇) (Ding, 2000, pp. 126–133). The
chapter has the following words: “Humanity (仁) is a form of inner virtue (德之行)
and an action (行) when externalized. Righteousness (义) is an inner virtue, and an
action when externalized. Rites (礼) are a virtue and an action when externalized.
Wisdom (智) is an inner virtue, and an action when externalized. Sagacity (圣)isan
inner virtue, and an action when externalized. These five inner forms are all