TERMBASES
This refers to governance of a state
based on benevolence, proposed first by Mencius (372?-289 BC). He held
that everybody was born with a heart of benevolence, but this needed to be nourished constantly to attain the virtue of
benevolence in reality. The ruler should constantly have his heart of benevolence nourished,
taking care of his subjects, providing them with necessary living
materials, and keeping good social order. Governance based on this kind
of benevolence is called benevolent governance. If the ruler implements
such governance, he will be able to unite the whole people and have a
strong country.
This term means to love and care for the common people. This is not only a sentiment which those who govern should have for the common people, but also an important principle which must be adhered to in governance. The ancient Chinese believed that those who govern should use specific policies and measures to benefit the people and enable them to live and work peacefully, free from sufferings and unwarranted infringements. This is the precondition or basis for those who govern to win the respect of the people. "Loving the people" was not only an important political concept - it also extended to the military sphere and became an important principle when raising armies to make war. According to this principle, the people of both one's own side and that of the enemy should receive caring love. This is a manifestation of the Chinese thinking "people first" and "benevolence and righteousness."
The term has two meanings. First, it refers to all measures for governing a country. Zheng (政) stands for decrees, rules, and ordinances, and zhi (治) refers to their implementation, that is, the way in which the people are governed. Second, it refers to a state of stable and sound governance of the country, with an efficient and clean government, a prosperous economy, and a peaceful society. In modern times, the term is used in the sense of “politics,” as it refers to policies, measures, and actions that governments, political parties, social groups, or individuals adopt in domestic or international affairs.
A state which takes good care of its people is one with true power. A ruler will be trusted and supported by the people, and the state under such a ruler will be a solid stronghold only when the policies and measures made and implemented meet the people’s requirements and represent the people’s fundamental interests. This is a new theme derived from the concept of “loving the people,” which is the fundamental driving force of a state’s becoming strong and prosperous. It is also an extension and development of the concepts of “the people are the foundation of a state,” and “a benevolent person loves others.”
The benevolent person has a loving heart. Renzhe (仁者) refers to benevolent and virtuous people or people with loving hearts, who have tremendous courage, wisdom, perfect moral character, charm, and charisma, and who love and care about others. Confucianism holds ren (仁) as the highest moral value. The basic meaning of ren is loving others, and to love others, one should first show filial piety to one’s parents and respect one’s elder brothers, and then extend love and care to other family members, and eventually to everyone else in the world. Mencius （372？-289 BC） synthesized and upgraded this notion into a theory to be applied to the governance of a country. He proposed that a person of virtue should love and care about first his loved ones, then other people, and finally everything on earth. Confucianism believed that love could be extended to people in a certain order, but that benevolence has general value, which is both the foundation and the goal of building a harmonious and good-will society.
The term means to have love for the people, and cherish all things in the world. Here wu (物) includes plants and animals, while ai (爱) implies using them in a measured and appropriate way. This was first proposed by Mencius （372？-289 BC） who differentiated natural emotions as: a love for close family, a broad compassion for other people, and a sense of cherishing for plants and animals. The love could be close or distant, but a person of virtue always begins with love of close relatives, which then extends to other people and eventually to all things in the world. Though this feeling starts within the family, it should extend beyond it, even beyond the human race to include plants and animals, to become a broad love. The goal is to achieve harmony within oneself, with others and with nature. Zhang Zai’s （1020-1077）concept that “all people are my brothers and sisters, and all things are my companions” is very similar.
The one who is benevolent has no enemy. The benevolent refers to a ruler who has the virtue of benevolence or to a state with benevolent rule. In terms of political affairs, benevolence manifests itself as benevolent governance based on love and care for the people, use of penalties with restraint, lighter taxes, and benefiting the people to the greatest extent possible. In this way, the ruler will gain the support of the people and achieve unshakeable unity of will among his subjects and himself, so that the state will be invincible. The underlying principle is that a state’s source of strength lies in winning the hearts and minds of its people; if only the people are cared for, will the state be able to draw strength from this source.
Governance of a state should be guided by virtue. Confucius （551-479 BC） expounded this philosophy – which his followers in later eras promoted – on the basis of the approach advocated by the rulers in the Western Zhou Dynasty that prized high moral values and the virtue of being cautious in meting out punishment. Governance based on virtue stands in contrast to rule by use of harsh punishment as a deterrent. It does not, however, exclude the use of punishment, but rather highlights the decisive role of virtue in governance, and regards moral edification both as the fundamental principle and the essential means for achieving good governance.
Zheng (政), or governance, refers to policy and managing the country, while zheng (正), or rectitude, refers to adherence to principle, decent behavior, and handling matters with fairness. This term has two meanings. First, it emphasizes that those who govern should adhere to principle, behave correctly, and handle matters with fairness. Second, it emphasizes that at a moral level, those who govern should be strict with themselves, that they should play an exemplary role and thus show their subordinates and the people how to follow the right path and comply with social norms. It is a concrete expression of the idea “rule by man” and “governing by virtue” in ancient times.
This refers to efficient governance and harmonious people. Efficient governance means that the policies and decrees of the government are followed in all respects, and political affairs are handled in a smooth and effective way. The term “harmonious people” means that people are happy about their affairs, and commoners and officials are united and of one mind. It is close in meaning to the concept of “stable country and peaceful people.” However, this term puts more emphasis on the role of human agency, and the reciprocal relation between efficient governance and harmonious people.
Harsh and cruel laws are more horrifying even than a tiger. The expression comes from The Book of Rites. The story goes that when Confucius （551-479 BC） was passing the foot of Mount Tai, he saw a woman weeping on a grave. He sent Zilu（542-480 BC） over to inquire. The woman said there were many tigers in the area and that she had lost three of her family to them, but because the local laws were not harsh, she did not wish to move away. Confucius sighed and said, “Tyranny is fiercer even than a tiger.” This is a criticism of harsh government, and an exhortation to rulers to reduce taxes and cut conscript labor, and to treat their subjects with compassion. It is an expression of Confucian principles of benevolent rule.
Confucianists believe that the aim of a government official is to have people live in peace and contentment. Officials must always bear in mind the people’s well-being, be concerned about their suffering, and do their best to keep them free from misery. This embodies the Confucian concept of “benevolent governance,” a fine Chinese ethical tradition and the responsibility of those with lofty ideals, working for social prosperity and the people’s well-being. This concept is well expressed in the line “Worry before everyone else has to worry, and feel happy only after everyone else can feel happy” in “Memorial to Yueyang Tower” written by Fan Zhongyan ( 989 -1052 ), an eminent minister of the Song Dynasty.
If a country has no people harboring resentment against those in power, it is a country that can be called a strong country. This is a Legalist definition of a strong state. The Legalists were pragmatic, emphasizing farming and military fighting, a rich state with a strong army. However, they did not at all measure the strength of states by their hard power alone but also by their soft power. The essence of soft power is the people feeling no hatred of those in power. The prerequisite of no such hatred is justice, fairness and equality in the country and the result is national unity. This term is the Legalist expression of the notion that “people are the foundation of the state.”
Foreign Language Teaching and Research Press Co.,Ltd. Copyright 1999-2022 FLTRP, All Rights Reserved
Tel：010-88819132 Email：shuyu@fltrp.com
