“If the ruler of Wei were to entrust you with governance of his state, what would be your first pri- ority?” The Master said, “Most certainly, it would be to rectify names.” Zilu said, “Is that so? How strange of you! How would this set things right?” The Master said, “What a boor you are, Yóu! Ajunzi keeps silence about things he doesn’t understand. If names are not right then speech does not accord with things; if speech is not in accord with things, then affairs cannot be successful; when affairs are not successful, li and music do not flourish; when li and music do not flourish, then sanctions and punishments miss their mark; when sanctions and punishments miss their mark, the people have no place to set their hands and feet.” Therefore, when a junzi gives things names, they may be properly spoken of, and what is said may be properly enacted. With regard to speech, thejunzi permits no carelessness. (Eno, 2010, pp. 66–67)

This form of communalism celebrates a lifelong daily process of moral human bet- terment from an uncultured (“petty”) personhood (xiaoren) to a morally exemplary person (junzi) and even a sage (shengren) through a communicative-performative sequence of daily (inter)acts such as self-cultivation and self-discipline in the form of socially reciprocal (yi) ritual action (li). Such ritual action is expected to be civic, that is, polite, considerate, and amiable (Kupperman, 2010). “The process of becoming an exemplary person in Confucian thought entails both the dissolution of a delimiting and retarding distinction between self and other, and the active integration of this liberated self into the social field through the disclosure of yi” (Hall & Ames, 1987, p. 93). Junzi, or “authoritative humanity, is attainable only in a communal context through interpersonal exchange” (Hall & Ames, pp. 115–116).

This li-yi focused form of communication is a social process of meaning-making, person-making, and social order creation which constitutes the very foundation of a civic state. Confucius stated in 4.13 of Analects: “Can li and deference be employed to manage a state? What is there to this? If one cannot use li and deference to manage a state, what can one do with li?” (Eno, 2010a, p. 15). The Confucian communication also seeks to reach the state of harmony in sync with the laws of the cosmos (the Dao). There- fore, to Confucius, communication is coparticipation in the process of humanizing or civilizing, which in turn harmonizes human relations.

For the goal and purpose of social harmony, besides practicing the li-yi communi- cation, every member of the family, workplace, and society, from paupers to members of the royalty, is expected to cultivate benevolence (ren), acquire knowledge-wisdom (zhi), and build mutual trust (xin) in the network of at least five ethical human relations (wulun guanxi) consisting of the father–son, emperor–minister, husband–wife, elder brother–younger brother, and fraternal relations, which are all expected to be recip- rocal, amiable, and respectful. Confucius particularly highlighted the significance of liand ren and the reciprocal relationship between the two in the five ethical principles. In 12.1 of Analects of Confucius, Yan Yuan asked about ren. The Master said:

“Conquer yourself and return to li: that is ren. If a person could conquer himself and return to li for a single day, the world would respond to him with ren. Being ren proceeds from oneself, how could it come from others?” Yan Yuan said, “May I ask for details of this?” The Master said, “If it is not li, don’t look at it; if it is not li, don’t listen to it; if it is not li, don’t say it; if it is not li, don’t do it.” Yan Yuan said, “Although I am not quick, I ask to apply myself to this.” (Eno, 2010a, p. 59)

Only by practicing the five ethical principles of ren, yi, li, zhi, and xin in this network of social relations can one cultivate oneself into a junzi or morally exemplary person. A typical non-Confucian is likely to misunderstand the Confucian concept of harmony as conformity. In fact, according to Confucius, harmony does not equate to conformity. The Master said in 13.23 of Analects of Confucius: “The junzi acts in harmony with others but does not seek to be like them; the small man seeks to be like others and does not act in harmony” (Eno, 2010a, p. 71). Confucius did not seek to impose his ideas onto others, either. For example, in 15.24 of Analects of Confucius, Zigong asked: “Is there a single saying that one may put into practice all one’s life?” The Master answered, “That would be ‘reciprocity’: That which you do not desire, do not do to others” (Eno, 2010a, p. 85). In Chenyang Li’s interpretation, conformity or “tong without adequate differences pre- cludes harmony” (2006, p. 586). A junzi is a morally exemplary person precisely because (s)he practices these five principles. “A major function of li (rites, rituals of propriety) is precisely to harmonize people of various kinds” (Li, 2006, p. 587). 1.12 Analects states: “Master You said: In the practice of li, harmony is the key. In the Dao of the kings of old, this was the beauty. In all affairs, great and small, follow this. Yet there is one respect in which one does not. To act in harmony simply because one understands what is har- monious, but not to regulate one’s conduct according to li, indeed, one cannot act in that way” (Eno, 2010a, p. 3). In The Doctrine of the Mean or Zhongyong (10), Confu- cius stated similarly: “The junzi acts harmoniously but does not join in vulgarity—the strength of the strong!” (Eno, 2010a, p. 5). To conclude, an authentic junzi, while prac- ticing the five ethical principles, promotes harmony while respecting differences (he er butong).