 As Edward Slingerland (2011) has put it, Confucianism is in a good position to appreciate the “high bar” challenge of situational influence to the project of cultivating the virtues in oneself and others. In response to this challenge, their program of ethical training includes study of the classics (after the ancient period, the classics came to include, of course, the Analects and the Mencius), memorized and rehearsed until they become fully internalized and embedded in the unconscious patterns of thought that are so powerful in shaping what we do in everyday life (see Slingerland 2009). This is one characteristic pattern of Confucian self-cultivation: one consciously, deliberately and assiduously undertakes a program that inculcates dispositions to have ethically appropriate emotional responses and patterns of conduct. The intent is to make the dispositions for these responses reliable and resistant to undue situational influence.