The Master said, “If one can first rectify his own conduct, what difficulty could there be in governing? If he cannot rectify himself, how can he rectify others?”
Note
This passage from The Analects of Confucius underscores a core Confucian principle of political ethics: governance begins with self-cultivation. Confucius argues that the ability to lead and correct others depends entirely on one’s capacity to first correct oneself. A ruler or official whose conduct is upright and virtuous naturally commands moral authority—people follow willingly without coercion. Conversely, if a leader lacks integrity, no amount of laws or orders can genuinely guide the people toward goodness. This is not merely a personal moral standard but reflects the Confucian belief that effective governance relies on ethical exemplarity rather than force or rhetoric. The idea aligns closely with the saying, “When one’s own conduct is upright, people follow even without orders; when it is not, they will not obey even if commanded.” Together, they form the Confucian vision of “inner sageliness and outer kingliness”—true leadership emerges from cultivated virtue, not external power.
Further Reading
The Master said, “When one’s own conduct is upright, people follow even without orders; when it is not upright, they will not obey even if commanded.” Analects 13.6 (Zi Lu)
Both stress that a leader’s personal integrity is the foundation of effective governance—moral authority precedes political authority.
Ji Kangzi asked Confucius about governance. Confucius replied, “Governance means uprightness. If you lead with uprightness, who would dare not be upright?” Analects 12.17 (Yan Yuan)
Reinforces that “governing” is synonymous with “being upright”, and leadership by example is the key mechanism of social order.
The Master said, “Governing by virtue is like the North Star: it stays in its place, and all the stars revolve around it.” Analects 2.1 (Wei Zheng)
Illustrates how moral centrality—not active intervention—naturally attracts and aligns society, consistent with the idea that self-rectification enables effortless governance.
子曰：「苟正其身矣，於從政乎何有？不能正其身，如正人何？」
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