Within the Confucian vision, political life begins with the inner life of the ruler. Authority is not merely a matter of power or law, but of virtue—de (德)—embodied in a leader who serves as a moral exemplar. Such a ruler cultivates benevolence (ren 仁), righteousness (yi 義), and propriety (li 禮), and governs primarily through personal example and ritual rather than coercion. When the one at the apex of society is upright, harmony is expected to ripple outward through the family and the broader social order.

This moral foundation is closely tied to the idea that the ruler’s legitimacy depends on alignment with a higher moral order, expressed as the Mandate of Heaven (tianming 天命). Political authority is thus conditional: it is sustained when the ruler acts humanely and justly, and it is forfeited when cruelty, corruption, or neglect prevail. A government that exploits its people is not merely ineffective; it is understood to have lost its rightful claim to rule. In this way, ethics and political power are inseparable.

Confucian thought also places the welfare and moral development of the people at the center of governmental responsibility. Proper rule is described as benevolent government (renzheng 仁政), where leaders care for livelihood, education, and the cultivation of character among the populace. The relationship between ruler and subject is often likened to that between parent and child: the ruler bears a paternal responsibility to guide and protect, while subjects respond with loyalty and respect. Law and punishment are not rejected, but they are treated as secondary tools, to be used sparingly when moral influence and education fail.

To sustain such an order, Confucianism stresses the importance of correct roles and capable officials. The rectification of names (zhengming 正名) calls for each social and political role—ruler, minister, parent, child—to be fulfilled in accordance with its proper meaning, so that titles are matched by genuine conduct. Government positions should be filled on the basis of virtue and competence rather than birth or wealth, allowing the junzi, the exemplary person, to participate in administration. Rulers are expected to surround themselves with upright, learned advisors and to heed honest remonstrance, so that governance remains anchored in ethical reflection and continuous self-cultivation.