section_path: Governance
section_name: Governance
paragraph_text: Governance
  
  子曰：為政以德，譬如北辰，居其所而眾星共之。 The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."
  
  A key Confucian concept is that in order to govern others one must first govern oneself according to the universal order. When actual, the king's personal virtue (de) spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning and is tightly linked with the Taoist concept of wu wei: the less the king does, the more gets done. By being the "calm center" around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.
  
  This idea may be traced back to the ancient shamanic beliefs of the king being the axle between the sky, human beings, and the Earth. The emperors of China were considered agents of Heaven, endowed with the Mandate of Heaven, one of the most vital concepts in imperial-era political theory. Some Confucianists believed they held the power to define the hierarchy of divinities, by bestowing titles upon mountains, rivers and dead people, acknowledging them as powerful and therefore establishing their cults.
  
  Confucianism, despite supporting the importance of obeying national authority, places this obedience under absolute moral principles that curbed the willful exercise of power, rather than being unconditional. Submission to authority was only taken within the context of the moral obligations that rulers had toward their subjects, in particular ren. Confucians—including the most pro-authoritarian scholars such as Xunzi —have always recognised the right of revolution against tyranny.