Editing Confucianism (section)

==Governance==
[[File:君臣魚水 - 劉備與諸葛亮.jpg|thumb|Statue of [[Liu Bei]] and [[Zhuge Liang]], considered the ideal example of the loyalty, integrity and shared governance between a lord and [[Grand chancellor (China)|minister]] in Chinese history<ref group="note">The phrase "{{lang|zh-hant|魚水君臣}}" ("Fish (and) water lord (and) subject") refers to the term "{{lang|zh-hant|君臣魚水}}" from [[Records of the Three Kingdoms]], where Liu Bei refers to gaining Zhuge Liang's service as if "a fish gaining water".</ref>]]
[[File:Yushima Seido 002.jpg|thumb|[[Yushima Seidō]] in [[Bunkyō]], [[Tokyo]], Japan]]
{{Poem quote
|text={{lang|zh-hant|子曰：為政以德，譬如北辰，居其所而眾星共之。|size=115%}}
The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."
|source=''Analects'' 2.1 (Legge translation).
}}

A key Confucian concept is that in order to govern others one must first cultivate inner virtue to be a moral elite. When actual, the king's personal virtue (''[[De (Chinese)|de]]'') spreads beneficent influence throughout the kingdom. The authority of the ruler and the submission of its people are grounded on a spiritual-ethical foundation, rather than on coercive power.{{sfn|Gardner|2014|pp=33-34}} Confucius' ideal of good government, is one led by a superior man (''[[junzi]]''),  takes effective use of "culture and tradition", and relies less on law and punishment.{{sfn|Gardner|2014|pp=37-38}}

When Confucius praised the sage-king [[Emperor Shun|Shun]] for his "non-action", the undertone is different from the Taoist [[Wu wei|''wu wei'']] that emphasizes a spontaneous reaction to allow the natural course of things. The Confucian non-action is conditioned by a solid moral base and compassion for the welfare of the people. The virtuous ruler's non-action is further supported by the officials he appoints—individuals of upright character and benevolence toward the common people.{{sfn|Gardner|2014|pp=39-40}}

The [[emperors of China]] were considered agents of Heaven, endowed with the [[Mandate of Heaven]],<ref>{{Cite encyclopedia |title=Tianming |encyclopedia=[[Encyclopedia Britannica]] |url=https://www.britannica.com/topic/tianming |access-date=2023-04-28 |date=2008}}</ref> one of the most vital concepts in imperial-era political theory. According to the Confucian classics, the Mandate is not fated or absolute, it reacts to the wishes and interests of the people. While virtuous rulers keep the Mandate, wicked ruler would be abandoned by the Mandate.{{sfn|Gardner|2014|pp=44-46}}

Confucianism, despite supporting the importance of obeying national authority, places this obedience under absolute moral principles that curbed the willful exercise of power, rather than being unconditional. Submission to authority was only taken within the context of the moral obligations that rulers had toward their subjects, in particular ''[[ren (Confucianism)|ren]]''. Confucians—including the most pro-authoritarian scholars such as [[Xunzi (philosopher)|Xunzi]]—have always recognised the [[right of revolution]] against tyranny.<ref>{{Cite book |last=Wood |first=Alan Thomas |url=https://archive.org/details/limitstoautocrac00wood/page/149 |title=Limits to Autocracy: From Sung Neo-Confucianism to a Doctrine of Political Rights |date=1995 |publisher=University of Hawaii Press |isbn=0-8248-1703-6 |pages=[https://archive.org/details/limitstoautocrac00wood/page/149 149–154]}}</ref>