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A
state should regard righteousness as a fundamental benefit. The debate over
righteousness and benefits has been a constant theme of discussion in the Chinese
history of philosophy, because benefits were often seen as personal profits
that might be wrongfully gained. Taking righteousness as the most important
kind of benefit was a basic concept upheld by ancient philosophers. Neither a
person nor a state can survive without benefits. However, ancients emphasized
the integration of righteousness and benefits. They believed that benefits
could be materialized only when combined with righteousness, and the two should
stay in harmony. One must not seek personal gain at the expense of
righteousness. According to this concept, a government must not vie with
commoners for benefits, nor should a state vie with another state for benefits
for itself only. One must always strive for mutual assistance, shared
interests, balance, and win-win outcomes.
The basic meaning of yi (义) is “reasonable” and “proper.” It has two extended meanings. One is the proper basis and standard for people’s actions. The other is to adjust one’s words or deeds to meet certain standards, under the guidance of moral judgments. Scholars in the Song Dynasty used li (理) or “principles of heaven” to interpret yi, and considered yi to be the reasonable standard defined by the “principles of heaven,” and hoped that people’s words and deeds would fall in line with the “principles of heaven.”
In ancient days, this term had two meanings. One, it referred to correctness or orthodoxy, specifically in the interpretation of ancient classics. The term was often used as part of a book title, such as Correct Meaning of The Book of Changes and Correct Meaning of Mao’s Annotations on The Book of Songs. Two, it referred to principles of justice that were universally accepted and righteous. In modern times, the second meaning has prevailed. Today, it has become one of the core values of the Chinese society.
When faced with gain one should first consider and distinguish whether the obtainment of gain is in accord with morality. This is a Confucian criterion for dealing with the relation between righteousness and gain. Between the pursuit of gain and the upholding of morality a conflict has long existed. Because people more often than not may covet personal gain and overlook morality, their actions may go against virtue and violate the law. Against this kind of situation Confucius （551-479 BC） advanced the stand of “thinking of righteousness in the face of gain,” proposing that people should strive for gain on the basis of the principle of morality. He who knows morality is a man of virtue, and he who blindly pursues gain is a petty man.
A person of virtue takes righteousness as a fundamental principle to guide his or her acts. A “person of virtue” refers to dignitaries or persons with great talent or moral quality. Righteousness means morality and justice, as well as derivative concepts such as social norms and duties. This concept demonstrates that the qualities of the elite are shown by their righteous acts and social responsibilities.
An unchanging principle underpinning the governance of a country is that it should deliver benefits to the people. Here, “the governance of a country” refers to establishing systems of governance and policies, and issuing decrees; “delivering benefits to the people” means safeguarding the interests of the people and doing what is best for them. This is another expression of the traditional Chinese notion of “putting the people first.” Today, it is behind the thinking of putting the people above everything else and satisfying their desire for a better life.
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