Be as loyal as one can be and serve one’s own country. The term “be loyal and serve the country” first appeared in The History of Zhou of the Northern Dynasties and The History of the Northern Dynasties compiled during the early Tang. This phrase is also associated to the famous general in the war of resistance against the northern Jin invasion, Yue Fei (1103-1142) of the Southern Song Dynasty. In The History of the Song Dynasty, compiled during the Yuan Dynasty, there is a mention that Yue Fei had the four characters jin zhong bao guo (尽忠报国) tattooed on his back. However, it is not specified as to who tattooed them. Towards the early Qing period, there were talks that it was Yue Fei’s mother who tattooed them, and it is followed by the story of Yue Fei’s commitment and obeisance to his mother’s command to be loyal to his outmost and render service to his own country unto death. It has the connotation of Confucian ideals of loyalty and filial piety integrated into one, and to this day, it is used by the Chinese as a typical expression for patriotism.
Loyalty involves doing one’s utmost. A person in a certain position or office should wholeheartedly perform his duties and must not be influenced by personal interests. The object of loyalty can be the person who appoints you to your post or grants you a position; it can also be an organization, group or the state where you belong. For example, in ancient society it was thought the monarch should be loyal to the people while the subjects should be loyal to the monarch.
The term is an abbreviation of an expression meaning public governance and support for the people. Jing (经) means managing state and social affairs in an orderly manner; ji (济) means helping people who are in difficulty. This dual-pronged approach to governance is aimed at making the nation and society prosperous and ensuring that the people live in peace and contentment. The concept of jingji (经济) embodies the goals and principles followed by traditional Chinese intellectuals in the pursuit of scholarship and learning, and reflects their commitment to apply learning to the service of the country and for the benefit of the people. In modern times, the term is used to mean “economy,” namely, social activities that create, transfer or realize value, and satisfy people’s material and cultural needs.
The term means to save and help all people through upholding truth and justice. Dao (道) here refers to truth and justice, and also to particular thought or doctrine. Ji (济) means relieving or helping people out of difficulties or sufferings. Tianxia (天下) refers to everything under heaven, and particularly all people. Therefore, this phrase contains two meanings. First, the value of any particular Dao depends on whether it serves the interests of the people. Second, people of virtue, and intellectuals in particular, should apply Dao they have learned to serve the people and use the ancient classics they have studied to meet present needs. Much like the idea of “studying ancient classics to meet present needs,” this notion of “supporting all people by upholding truth and justice,” represents the ultimate goal and ideal character of the traditional Chinese intellectuals in their pursuit of knowledge. It also embodies the compassion and moral standards of the traditional Chinese intellectuals as they pursue and uphold truth, care about the livelihood of the people, and take upon themselves the responsibility for the world.
Learning should contribute to good governance. Jingshi(经世) means governance of the country and society, and zhiyong(致用) refers to meeting practical needs. In the 17th century, thinkers such as Gu Yanwu (1613-1682), Wang Fuzhi (1619-1692), Huang Zongxi (1610-1695), and Li Yong (yóng, 1627-1705) argued that scholarly studies should be geared to meet current needs. They held that while interpreting ancient classics, scholars should expound their views on the social and political issues of their day, solve practical problems, enhance governance of the country, improve people’s livelihood, and promote social reform. This view stressed the practical value of knowledge and the practical responsibilities of intellectuals. It reflects the pragmatic character of traditional Chinese intellectuals as well as their concern for the well-being of the people and eagerness to shoulder responsibility for the whole nation.