‘‘Listening a lot so as to select what is good to follow, seeing a lot so as
to tell the right from wrong’’ (Legge, 1971 : 151). Confucius held that
leaders must not only have superior morality but also superior know-
ledge because only by being both moral and learned can a person be
entrusted with leadership responsibilities. Confucius said, ‘‘not cultivat-
ing virtues, not deliberating on learning, knowing but not following
righteousness, not correcting mistakes. These are the things that caused
me concerns’’ (Yang, 1958 : 72).
Superior persons should display a balance of concern and indiffer-
ence, just likeyinandyang. For example, seeing things clearly is fine,
but seeing too much or too little is not optimal. Again, too much or
too little respect for others is not optimal. This is consistent with the
Doctrine of the Mean. There are nine things that they should take into
serious consideration. Confucius said,
The superior man has nine things which are subjects with him of thoughtful
consideration. In regard to the use of eyes, he is anxious to see clearly.
In regard to the use of his ears, he is anxious to hear distinctly. In regard
to his countenance, he is anxious that it should be benign. In regard to his
demeanor, he is anxious that it should be respectful. In regard to his speech,
he is anxious that it should be sincere. In regard to his doing of business, he
is anxious that it should be reverently careful. In regard to what he doubts
about, he is anxious to question others. When he is angry, he thinks of the
difficulties (his anger may involve him in). When he sees gain to be got,
he thinks of righteousness (Legge, 1971 : 314).
Following the Doctrine of the Mean and being fair and just.
In Confucianism, a state of balance and harmony has been considered
a desirable state for all affairs, including interpersonal relationships. The
Doctrine of the Mean dictates that ‘‘balance is the great root from which
grow all of human actions, and harmony is the universal path that all
should pursue. Let the states of equilibrium and harmony exist in perfec-
tion, and a happy order will prevail through heaven and earth, and all
things will be nourished and flourish. No extremism should be practiced
in one’s manner of dealing with people’’ (Legge, 1970 : 384–385).
Unity and harmony, of course, are founded upon principles of
benevolence and righteousness, which was made clear by Confucius
when he said that ‘‘the superior person is affable, but not adulatory;
the small-minded is adulatory, but not affable’’ (Legge, 1971 : 273).
The superior person does not employ a person simply on account of
40 Xin-hui Yang, Yan-qin Peng, and Yueh-ting Lee