This term means to gladly and willingly follow someone by virtue of their moral character and conduct. Mencius (372?-289 BC)believed that the proper way to convince others was not by forcing them to do something, but by demonstrating a high level of self-cultivation and morality. A person with high ethical standards will convince others, out of appreciation and regard, to accept his teachings or political ideas.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
This expression refers to pursuing conciliatory and benevolent policies and offering benefits to tribes and groups in remote areas. It was a political concept adopted by successive governments led mostly by the Han people in their relations with other ethnic groups, tribes in remote areas not yet directly under their rule, and foreign states. It also represented an important component of the theory of winning over others by virtue. China was, as it is today, a multi-ethnic country. The Han-led government ruled over a large territory and believed that they had an advanced culture. They usually took a conciliatory approach based on the Confucian concept of benevolence in dealing with the tribes and populations in remote regions, rather than conquering them by force, with the goal of placating them and winning their allegiance.
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.
Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in The Book of History (as cited in Records of the Historian). De (德) refers to morals, grace, and integrity. Li (力) refers to coercion, violence, and military power. Under the influence of the political and ethical principles of the Confucian school, since ancient times the Chinese people have been advocating benevolent governance virtue (winning over people with benevolence) as opposed to rule by force (wielding power over people), believing that only by relying on benevolence can the ruler hope to win people’s hearts and minds, resulting therefore in a positive synergy that brings about prosperity. Rule by force, on the other hand, can merely coerce people into submission, but cannot achieve genuine and lasting harmony and unity. This is true not only in managing an entity or governing a country, but also in handling relationships among countries. As a principle for managing international relations, the term suggests that wanton engagement in military action or attempting to completely dominate others are incompatible with the development of civilization. Only by observing moral principles and trusting one another can sustainable peace and security be achieved in the world.