preceding sovereign, it was given to him. ... 'In the case of a private individual obtaining the throne, there must be in him virtue equal to that of Shun or Yü; and moreover there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not obtain the throne.' (5A6, tr. Legge) Mencius said, 'The administration of government is not difficult — it lies in not offending the great families. He whom the great families affect, will be affected by the whole State; and he whom any one State affects, will be affected by the whole kingdom. When this is the case, such an [sic] one's virtue and teachings will spread over all within the four seas like the rush of water.' (4A6, tr. Legge) 'Confucius said, "The flowing progress of virtue is more rapid than the transmission of royal orders by stages and couriers."' (2A1, tr. Legge) Note how these last two examples describe rapidly flowing powers of de. The second related theme is that rulers should seek out and employ those individuals who have de. If a prince hates disgrace, the best course for him to pursue, is to esteem virtue and honour virtuous scholars, giving the worthiest among them places of dignity, and the able offices of trust. (2A2, tr. Legge) Mencius said: "Humaneness brings glory and non-Humaneness brings disgrace. So if you hate disgrace but still involve yourself in what is not Humaneness, it is like hating moisture and living in a basement. If you really hate it, you should honor virtue and respect the good. Install good men into positions of rank and give jobs to people of ability." (2A4, tr. Muller) Therefore a prince who is to accomplish great deeds will certainly have ministers whom he does not call to go to him. When he wishes to consult with them, he goes to them. The prince who does not honour the virtuous, and delight in their ways of doing, to this extent, is not worth having to do with. (2B7, tr. Legge 214) Chien asked, "How do you go about 'just being content'?" Mencius said, "If you value virtue and enjoy Rightness, you can be content. Hence the gentleman in dire straits does not lose his sense of Rightness, and when successful, does not lose the Path. Since he does not lose his sense of