Notes

Ren was adopted by confucious from previous meaning as set of values and norms for nobility.
-traditional western view saw confuscions and mohists as two competing factions on opposite sides of debate on relative importance of "humaneness" and "justice".
-Confucians sided on humaneness and mohists on justice in trad account, author thinks Confucian thought as more a synthesis/tension b/w both
-author thinks ren was still in the process of definition, includes justice as ren
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"My central argument in this essay is that the critical role of the Golden Rule in Confucius’s articulation of ren highlights the importance of justice in the project outlined by Confucius and that the reigning consensus on interpreting ren as humaneness underappreciates such a critical component in ren. Furthermore, I make the case that it is Mozi and the Mohists who disambiguate the notion of ren in Confucius’s teaching by putting the Golden Rule into practiceand pushing ren to its logical conclusion, thereby pioneering a powerful theory of impartial care and universal justice"
-Translating ren as humaneness not correct
-Confucius says person of ren know when to love and when to hate a
person (Analects 4.3), which implies justice translation
-Confucius says a person can sacrifice themselves to serve ren, which
author thinks fits better w justice translation
-Guan Zhong failed to kill himself after masters death and instead
served his masters killer. Confucius says "such was his goodness" and
praises him for his accomplishments in serving the realm under
murderer. If ren is humaneness, Guan Zhong was not humane as he
failed his duty, but is just since it served greater good