 Intellectual historian Chen Lai 陈来 has identified two sets of ideal traits that became hybridized in the late Warring States period. The first set of qualities describes the virtue of the ruler coming out of politically-oriented descriptions of figures like King Wen of Zhou, including uprightness (zhi 直) and fortitude (gang 剛).  The second set of qualities is based on bonds specific to kinship groups, including filial piety and kindness (ci 慈).  As kinship groups were subordinated to larger political units, texts began to exhibit hybrid lists of ideal qualities that drew from both sets.  Consequently, Confucius had to effectively integrate clan priorities and state priorities, a conciliation illustrated in Han’s Intertextual Commentary the Odes by his insistence that filial piety is not simply deference to elders. When his disciple Zengzi 曾子 submitted to a severe beating from his father’s staff in punishment for an offense, Confucius chastises Zengzi, saying that even the sage king Shun would not have submitted to a beating so severe. He goes on to explain that a child has a dual set of duties, to both a father and ruler, the former filial piety and the other loyalty. Therefore, protecting one’s body is a duty to the ruler and a counterweight to a duty to submit to one’s parent (8). In the Classic of Filial Piety (Xiaojing 孝經), similar reasoning is applied to a redefinition of filial piety that rejects behaviors like such extreme submission because protecting one’s body is a duty to one’s parents. This sort of qualification suggests that as filial piety moved further outside its original family context, it had to be qualified to be integrated into a view that valorized multiple character traits.