supreme goals for a benevolent government: the population should be
large, rich, and well educated. As recorded in theAnalects, ‘‘One day
when Confucius went to the State of Wei, his disciple, Ran You, acted
as driver of his carriage. The Master observed: ‘How numerous are the
people!’ Ran responded: ‘Since they are thus numerous, what more
shall be done for them?’ ‘Enrich them,’ was the reply. ‘And when they
have been enriched, what more shall be done?’ The Master said, ‘teach
them, and promote education to enhance people’s cultural quality’’’
(Yang, 1958 : 144). With the accomplishment of all of the three
objectives, there will be a harmonious society.
In this formula of ‘‘population–welfare–education,’’ Confucius
again based his philosophy of leadership on priority for the people
and on their economic and cultural enrichment. A large population is
both the objective and the measure of humane government as it signals
stability and prosperity. Benevolence first and foremost means making
sure a large population is well fed and well clad. Only when this is
ensured can they be taught and cultured. In the benevolence philo-
sophy, population is the prerequisite, economy, the foundation, and
education, the vital line. The three interrelate and interact with each
other: material abundance provides a foundation for mass education;
enhancement of people’s cultural quality may in turn help to promote
the development of the state’s economy. The Confucian Daoof
governance therefore ultimately depends on education. Education
does not stand narrowly in the form of teaching and learning but
rather is part of the rule of virtue. For instance, Confucius insisted
on government based on understanding. ‘‘The people may be made to
follow the path of action (the Way). No, they may not be. Let them
understand it’’ (Yang, 1958 : 216–217). If people understand, then let
them follow. If people have puzzles, then explain. Full understanding
leads to better implementation.
Mencius prescribed similar government objectives when he said
that ‘‘The precious things of a prince are three: the territory, the
people, the government and its business. If one values as most precious
pearls and stones, calamity is sure to befall him’’ (Legge, 1970 : 492).
To Mencius the territory is the land on which the livelihood of the
people depend and the government’s primary business is education
because ‘‘Good government does not lay hold of the people so much
as good instruction. Good government is feared by the people, while
good instructions are loved by them. Good government gets the
42 Xin-hui Yang, Yan-qin Peng, and Yueh-ting Lee