Originally, the term referred to the Son of Heaven, dukes or princes, ministers, and senior officials who owned land and ruled the common people. It later referred to ducal monarchs and the emperor only. The Chinese character 君 is composed of two parts, namely, 尹 and 口. The top part 尹 means to run a country and govern its people, and the lower part 口 means to give orders. Ancient Chinese believed that a monarch or nobility must possess four qualities: first, having extraordinary virtues and be competent; second, having the mandate of heaven; third, in possession of land or manor; and fourth, having the ability to govern officials and common people, and enjoying their unfailing loyalty.
King was originally the title for the “Son of Heaven,” namely, the country’s supreme ruler in the Xia, Shang and Zhou dynasties. From the Spring and Autumn Period onward, the power of the Zhou court gradually weakened and the kingdom disintegrated. By the time of the Warring States Period, any monarch could call himself a king. Up to the Qin and Han dynasties, king became the highest title granted by the emperor to a male member of the imperial family. In the political philosophical discourse of Confucianism, especially in the works of Confucius(551-479 BC) and Mencius(372?-289 BC), a king represents heaven’s will and therefore ought to have supreme, unchallengeable power; at the same time, he is imbued with a high moral attribute and political ideals. According to Confucianism, to be a king is to unify or govern the country with benevolence and righteousness, or to win over people by morally justified means. Likewise, the pursuit of the kingly way means using benevolent and righteous means to unify and govern the country.
The Son of Heaven refers to the emperor or monarch, the supreme ruler of an empire or dynasty. People in ancient times believed that a monarch ruled the world by Heaven’s decree and with its mandate, hence he was called the Son of Heaven. This term asserted that a ruler’s authority was legitimate and sacred, as it was bestowed by Heaven, but to some extent, it also restricted the exercise of this power. This has some similarity to the Western concept of the divine right of kings by the grace of God, but there are fundamental differences. Tian (天), the Chinese word for Heaven, is not the same as the Western term “God.” Rather, the Chinese term also implies the idea of interaction between Heaven and man, which means that the decree of Heaven also embodies popular will and popular support.