In essence, there is a sense in which li provides a means and a virtuous cycle for the expression and cultivation of ren. According to this interpretation, ren seems to have priority over li, because ren is cultivated by observing li. That is, ren provides the individual with free will in deciding how to best cultivate and express the appropriate attitude in a given situation as long as the appropriate attitude is cultivated. A second interpretation of the relationship between ren and li holds that one cultivates ren when one observes li; ren and li are not independently intelligible. In 12.1, Confucius notes that "the rites...constitute ren", or in 1.2, Confucius notes that the first...halfway through the document...the argument is that funerary practices deserve some standardization to ensure their 'effectiveness. of the ritual. While it may be right to say that rites themselves are not effective, it is not right to say that Confucius prioritizes li over ren for the sake of li. In all cases, therefore, Confucius seeks to ensure that the right attitude is observed, even if one must adhere to certain rites. I have demonstrated three interpretations of the relationship between ren and li in relation to each other. I have shown that while Mozi's criticism of Confucius is ultimately a misunderstanding of the relationship between ren and li. That's all to say, ren and li, although they can be interpreted in different ways, the goal is to achieve ren: the main difference concerns how to cultivate appropriate attitudes and on what basis it is possible to revise or move away from existing traditions.

Topic > In essence, there is a sense in which li provides a means and a virtuous cycle for the expression and cultivation of ren. According to this interpretation, ren seems to have priority over li, because ren is cultivated by observing li. That is, ren provides the individual with free will in deciding how to best cultivate and express the appropriate attitude in a given situation as long as the appropriate attitude is cultivated. A second interpretation of the relationship between ren and li holds that one cultivates ren when one observes li; ren and li are not independently intelligible. In 12.1, Confucius notes that "the rites...constitute ren", or in 1.2, Confucius notes that the first...halfway through the document...the argument is that funerary practices deserve some standardization to ensure their 'effectiveness. of the ritual. While it may be right to say that rites themselves are not effective, it is not right to say that Confucius prioritizes li over ren for the sake of li. In all cases, therefore, Confucius seeks to ensure that the right attitude is observed, even if one must adhere to certain rites. I have demonstrated three interpretations of the relationship between ren and li in relation to each other. I have shown that while Mozi's criticism of Confucius is ultimately a misunderstanding of the relationship between ren and li. That's all to say, ren and li, although they can be interpreted in different ways, the goal is to achieve ren: the main difference concerns how to cultivate appropriate attitudes and on what basis it is possible to revise or move away from existing traditions.