  Second, the prominence of virtues associated with fundamental social roles indicates that the Mohists, like the Confucians, attach great importance to certain paradigmatic social relationships, probably seeing them as forming the basic framework of society. A flourishing society will be one in which these social roles are performed properly and wholeheartedly. Hence the Mohists view flourishing instances of these relationships as partly constitutive of social order (zhi) and thus of benefit (lì). Intriguingly, however, what the texts identify as goods are not the flourishing relationships themselves, but the role-specific virtues manifested by the persons bound together in them. This is probably because the Mohists see sincere, proper, fulfilling relationships as constituted by the practice of these role-specific virtues. The virtues are not simply a means to good relationships; their exercise is part of what it is to have a flourishing relationship of the relevant type. A morally admirable ruler-subject, father-son, or elder-younger brother bond is just one in which both parties exercise the relevant virtues — in which the ruler manifests benevolence and the subject loyalty, for example. For the Mohists, then, social order is partly constituted by the exercise of these virtues by persons in the relevant social roles. Accordingly, since these virtues are among the intrinsic goods of their ethical theory, the Mohists think it is intrinsically morally admirable and right to be a good brother, son, father, subject, or ruler.