In the concept that even the Son of Heaven has something to respect, “something to respect” originally refers to a person or thing more honored than the Son of Heaven, and by extension, to a person or thing honored by him. Those respected by the Son of Heaven include his father, brothers, ancestors, the law, and Heaven which has a most sacred and ultimate meaning. All the above factors boil down to virtue or morality. The position of the Son of Heaven is supreme, but it does not constitute the basis for the supremacy of threigning person. His supremacy is based on his virtue or morality, that is, based on his virtue being commensurate or in line with morality. This is what earns him respect. Otherwise, he is not to be respected. Therefore, the Son of Heaven must also have constraints, and must also cultivate himself like the common people do so that he has the appropriate virtues ensuring that what he says and does is in line with morality. This is a typical embodiment of the Chinese people’s attention to virtue and morality.

Although he is the Son of Heaven, he must have someone to respect, which means he has a father; he must have someone who was born before him, which means he has an elder brother. To go to the clan temple to pay respects is to show that one has not forgotten one’s relatives; cultivating oneself and acting with caution is because one is afraid of disgracing one’s ancestors through one’s own shortcomings. When he goes to the clan temple to offer sacrifices and pays respects, the spirits will appear to enjoy themselves. (Classic of Filial Piety)

Only those who have suitable virtues to serve as kings can attain honorable positions. Therefore, he who only values titles but despises virtues will not be honored even if he becomes the Son of Heaven. (Han Ying: On Confucianism Based on The Book of Songs)

Although the position of the Son of Heaven is noble, if he is unkind and unrighteous, he does not win respect. (Hu Hong: Knowing What Others Say)