Love of others must follow the rules of moral conduct, and not be unprincipled, selfish or indulgent. De(德) here refers to moral behavior and consciousness, and is the foundation for upholding proper social order. Loving the people is on a personal emotional level, while morality is a set of commonly accepted rules of social conduct. If not grounded in morality, loving the people will go against the common social norms, and harm the integrity of both giver and receiver. The term expresses a spirit of respect for morality, social order, and common good.
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.
In ancient China, many schools of thought advocated “exalting the worthy” or similar ideas. They asked those in power to employ worthy and able men and make effective use of them in governance by assigning them positions and responsibilities corresponding to their virtues. Virtue and talent were to be the first and foremost criterion in selecting officials. To the Confucians, empowering the virtuous and able was a useful complement to loving and caring for kinsmen. To the Mohists, empowering the virtuous and able was an important prerequisite for governance that “conforms upwardly.”
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.
To govern a state well, the ruler must select and employ those with outstanding virtue and talent. However, he must also be tolerant and inclusive toward people of ordinary virtue and aptitude. This is a successful combination of the traditional Chinese political concepts of “exalting the worthy” and “being compassionate.”
When no sagacious person was ignored, all men with virtue and talent were employed by the government. This is a demonstration of the ancient concept of “ exalting the worthy.” Since ancient times, China has emphasized that people should be appointed to official positions in accordance with their virtue, and each person should perform his or her role to the fullest. This was believed to guarantee the sound governance of the state. All systems for selecting people for official posts in ancient China, including selection by recommendations or by imperial examinations, were established on the basis of this conception. The principle of “no sagacious person is ignored” was regarded as one of the symbols of good governance of a country.