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.
The basic meaning of the term is love for others. Its extended meaning refers to the state of harmony among people, and the unity of all things under heaven. Ren (仁) constitutes the foundation and basis for moral behavior. It is also a consciousness that corresponds to the norms of moral behavior. Roughly put, ren has the following three implications: 1) compassion or conscience; 2) virtue of respect built upon the relationship between fathers and sons and among brothers; and 3) the unity of all things under heaven. Confucianism holds ren as the highest moral principle. Ren is taken as love in the order of first showing filial piety to one’s parents and elder brothers, and then extending love and care to other members of the family, and eventually to everyone else under heaven.
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.
Confucianism advocates the political principle of governing the country through benevolence and winning people’s support through virtue as opposed to rule by force. Enlightened kings and emperors of ancient times governed the country primarily through benevolence and virtue. In the Warring States Period, Mencius (372?-289 BC) advocated this idea as a political concept: Only by governing the state with benevolence and righteousness, and by handling state-to-state relations on the basis of virtue, can a ruler win popular support and subsequently unify the country. The kingly way or benevolent governance epitomizes the Chinese people’s respect for “civilization” and their opposition to the use of force and tyranny.
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.
Being friendly and caring for others is most important. Ancient Chinese believed that human beings are most precious things in the world, so benevolent people care for others. When it comes to governing a country, a ruler’s love for others should be transformed into love for the people. People are the most fundamental components of a state whose stability and security depend on its people. Therefore, a ruler should consider it his top priority to have love for his people, to be considerate to his people, to always make things easier for his people and follow his people’s will. Policies should be made in the interest of the people, and so should laws and institutions. This is not only what a benevolent government that Confucianism advocates is all about, it is also the basic concept on which ancient legalists made policies and laws for running a country. It epitomizes Chinese people’s humanitarian sentiments.
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.”
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 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.
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.
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".
If a country has no people harboring resentment against those in power, it is a country that can be called a strong country. This is a Legalist definition of a strong state. The Legalists were pragmatic, emphasizing farming and military fighting, a rich state with a strong army. However, they did not at all measure the strength of states by their hard power alone but also by their soft power. The essence of soft power is the people feeling no hatred of those in power. The prerequisite of no such hatred is justice, fairness and equality in the country and the result is national unity. This term is the Legalist expression of the notion that “people are the foundation of the state.”