This term means that public property
belongs to the public and private property belongs to individuals. Liezi held
that public property, like anything naturally formed between heaven and earth,
is an organic whole that cannot be divided and given to individuals at random.
A clear separation of the public and private interests is in conformity with
the law of nature. This concept grew out of the Daoist philosophy of “non-action
governance,” which is a principle that the government should follow in its rule
of a country, and also a state of one’s moral cultivation.
The world is a public realm and therefore belongs to all the people. Tianxia (天下), which literally means everything under heaven, used to refer to the monarch, state power, or the nation; later it extended to mean the whole world. In the narrow sense, gong (公) refers to figures with both integrity and competence, while in the broad sense it refers to all the people of a country, or everyone in the world. This term has two meanings. The first is that the position of a ruler is not the private property of just one person or his family, but rather belongs to all people of virtue and ability. Hence, the throne should be passed on to people according to their merit rather than through bloodline. The second meaning is that a country does not belong to a single individual or family, but belongs to the public. This is a people-centered vision, which opposes hereditary rule and believes that people with virtue and competence should be selected to exercise power. Ancient Chinese held this to be the foundation and guarantee for people to enjoy a happy life and realize universal harmony. In modern times, it evolved into a key concept calling for overthrowing autocracy and realizing democracy and later into a longing for an ideal society.
This is a basic requirement of officials in traditional Chinese political philosophy. Essentially it advocates the spirit of an official who does not abuse power to seek personal benefit, who works wholeheartedly for the public, who never shirks responsibility and is dedicated to service even if it requires self-sacrifice.
All under heaven belongs to all the people in the world; a country belongs to all the people in the country. “All under heaven” can here be understood as the country or highest sovereign power of the country. The ancients regarded all under heaven as belonging neither to a single person nor to a single family but to all the people. Whoever acted according to morality and justice and was good to the people of all under heaven, such a person was qualified to possess and rule all under heaven. This implies a concept of human rights bestowed by heaven and governance by virtue. In a modern context, this can be understood in the following way: the world belongs to all the people of the world – every country and every person have the right to take part in government.
To rule a state, use the methods for governing a state. To rule a country, use the methods for governing a country. Guanzi (?-645 BC) held that a ruler must not use the methods for governing a clan to rule a town, nor use the methods for governing a town to rule a state, nor use the methods for governing a state to rule a country. One must change one’s methods of governance according to differences in the area under one’s rule. One must broaden one’s vision and mind as the area under one’s rule expands. In modern language, the “state” could be interpreted as a country, and the “country” as the world.