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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."
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.”
This term means safeguarding the people’s life. It first appeared in The Book of History. In the view of ancient Chinese, the mandate of heaven determined to whom supreme power in the human world belonged. The mandate was bestowed and removed according to predetermined principles. Virtuous rulers received the mandate, those without virtue lost it. The most important virtue for retaining the mandate of heaven was protecting the people, which was to ensure a safe and peaceful life for them, and this manifested the ruler’s love and care for his people. “Protecting the people” was a central goal of governance in ancient China.
The term means to benefit and provide for the people. Huimin (惠民) is a concrete manifestation of benevolent governance and loving the people, with focus on dividing wealth among the people and benefiting them. The emphasis is on placing the interests of the people first, so that they will support both ruler and government officials. Specifically this means all policies and measures must be in the public interest, must fulfill and ensure the real needs of the people, and keep wealth with them; they should not conflict with the public interest, or worse, be deceitful or resort to force.
This term means to provide the people with necessities of life and educate them. According to The Book of History, this is what constitutes good governance. To reach this goal, the ruler must manage well the “six necessities and three matters,” the six necessities being metal, wood, water, fire, land, and grain, and the three matters being fostering virtue, proper use of resources, and ensuring people’s livelihood. This concept of governance, which focuses on promoting both economic and ethical progress, is people-centered.
This term refers to the evaluative judgment or view of the people in a country or region, on an issue, phenomenon or incident which touches on their common interest and which has broad societal meaning. Ancient Chinese often took the “mandate of heaven” to be the basis and highest concept for the legitimacy of political authority and for policymaking, but in fact they often regarded the “will of the people” to be the principal source, content, and manifestation of the “mandate of heaven.” They also considered it to be the fundamental principle of a country’s governance, and thought that having or losing the will of the people determined the rise or fall of a country and political power as well as the development of state affairs. It is the core of the Chinese concept of the people as the foundation of the state. All enlightened Chinese statesmen past and present have regarded the “will of the people” to be the most important factor in governance.
If one can make the people live in peace and happiness, he can unify all the land. In ancient China, a "king" (wang 王) was not just the one who held the highest power. Rather, he was a man who clearly understood the fundamental principle of maintaining harmony with heaven and earth as well as other humans and enjoyed popular support. To "protect the people" is to love and care for them, ensuring that they obtain the means of survival, receive education and live and work in peace. To "protect the people" is the primary function of the state or government, a prerequisite for winning the people’s hearts and minds; it is also the source of legitimate power. It gives concrete expression to the vision of "putting the people first" and "benevolent governance."
This term means that the people are the essence of the state or the foundation upon which it stands. Only when people live and work in peace and contentment can the state be peaceful and stable. This saying, which first appeared in the “Old Text” version of The Book of History as an instruction by Yu the Great, can be traced to Mencius’ (372?-289 BC) statement: “The essence of a state is the people, next come the god of land and the god of grain (which stand for state power), and the last the ruler,” and Xunzi’s (313?-238 BC) statement, “Just as water can float a boat, so can water overturn it.” This idea gave rise to the “people first” thought advocated by Confucianism.
The notion of the people’s will being the foundation, or the “roots,” of government comes from a dialogue between a king of the Shang Dynasty and Houfu (in a text found on bamboo slips of the Warring States Period). Houfu said to the king, “The people’s will is like the roots of a tree: they support the leaves.” By that he meant that public support was the foundation of the state, and without it the state or political power would perish. The ancients believed that a government was legitimate so long as it “followed the mandate of heaven and complied with the wishes of the people.” people’s wishes were a prerequisite of heaven’s will, and only if the state complied with the people’s wishes, would it enjoy lasting stability. This notion is identical to the concept that "people are the foundation of the state".
The concept of keeping wealth with the people has long been a part of Chinese political economy. Prior to the Qin Dynasty, the Confucian, Mohist, Daoist, and Legalist scholars as well as military strategists all expounded on this subject. A ruler is expected to be frugal and will not compete with the people for benefits, nor plunder their riches. Policies that are generous towards the people should be adopted, so as to permit and encourage them to become rich through justified means. The underlying assumption here is that a wealthy populace and a wealthy state are one and the same. A wealthy populace is the foundation of a state’s wealth as well as the fundamental guarantee for the state to win popular support. A state’s wealth is more than just about its riches, but about people’s support as well. This is an extension of the concept of “putting the people first,” and in the present day, keeping wealth with the people has become a defining feature of modern civilization.
When a country is at peace, its people enjoy a happy life. This term is similar to another ancient concept – “peaceful land.” Since ancient times, this has been the goal of governance pursued by all decent rulers. It has also been a vision cherished by commoners. The key to reaching such a state lies with stability and peace. This has been regarded as the common source of well-being for both the country and the people. It also reflects the humanistic spirit of the Chinese people who cherish stability and peace.
This idea was first put forward by Zhang Zai （1020-1077）of the Northern Song Dynasty, who held that people and things are all created by the vital force of heaven and earth, and thus are similar in nature. He advocated love for all people and things in the world, and his view transcended the old anthropocentric viewpoint and aimed to reach harmony between oneself and other human beings as well as between oneself and other creatures and things. It is the same as the idea that a true gentleman has ample virtue and cares for all things. This notion is an important part of the School of Principle of the Song and Ming dynasties.
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 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 one who is benevolent is invincible. 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.
Water can carry a boat, but can also overturn it. Here, water is compared to the people, while the boat is compared to the ruler. The phrase, “carry or overturn the boat,” reveals the importance of popular support: people are the critical force that decides the future of a regime and a country. This is consistent with such political doctrines as “the people are the foundation of the state,” and “follow the mandate of heaven and comply with the wishes of the people.” Since ancient times, this term has served as a warning to the ruler, reminding him of the need to respect local conditions and popular will, to govern the country for the people, and to anticipate dangers in times of security.
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