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virtues. The five actions are called goodness. Goodness is the way of humanity;
virtue is the way of Heaven (Liu, 2005, pp. 72–73).
Whether we understand xing (行) which is not shaped in one’smind asan
“external action shaped by inner virtue,” or “moral behavior of some social norms
yet to be perceived or internalized,” (Liang, 2008, pp. 185–186) “goodness” includes
the four values of humanity, righteousness, rites and wisdom. “The harmonious
integration of these four values is called goodness. Goodness is the principle for
humankind,” argued Liu Zhao (Liu, 2005, p. 74). The word “principle” might be
replaced by “standards”― standards of conduct for being a good person. Ding Sixin
(丁四新)explained that “Goodness is the way of humankind; virtue is the way of
Heaven” meaningthat goodness“isa thing that focusesonhumanrelations with the
purpose of maintaining the social order and ethics.” (Ding, 2000, p. 135)
It is generally said that Mencius held the “theory of original goodness of
human nature,” while Xunzi maintained the “theory of original evil of human
nature” (Liang, 2015, pp. 71–80). In reality, both aimed at becoming good.
Mencius’s approach was to keep and develop one’s original (moral) mind (good
mind or good nature), Xunzi’s approach was to change one’s original “evil”
through learning and self-cultivation. Yang Gaonan observed, “The theory of
original goodness is a straightforward description of the goodness of human
nature, while the theory of original evil is to appeal to the goodness in human
nature.” (Yang, 2007, p. 405)
In short, for the ruler, “becoming good” required that he should first cultivate
and increase his own morality, so as to be able to implement a “rule of the men of
virtue,”“govern by virtue,”“rule of rites,” and “govern by humanity.” For the
common people, “becoming good” meant that the ruler established a set of social
norms, such as “benevolence, righteousness, courtesy, wisdom and credibility,”
for them to internalize. In this way, the common people joined the specific process
of social construction to become good people, thus achieving the purpose of
lasting peace and stability.

4.5 The Source of Value and Moral Judgment in “Ethics-
Politics”: Heaven/Tian (天)

“The Doctrine of the Mean” in The Book of Rites (《礼记 · 中庸》) begins with the
following sentences, “What Heaven has determined is called human nature.
Accordance with this nature is called the right way. Fostering this way is called
education.” We can interpret them in this way: What Heaven has conferred is the
nature of goodness; following the nature of goodness of each individual is the way;
seeking and nurturing the way is learning and moral education. The important
position Heaven occupies in Confucianism and its political philosophy is clear.