 We can identify three different positions on this question. The most common is the long-held view that factions and factionalism are the exclusive domains of the self-centered; superior people, in contrast, are individually loyal. The radical alternative to this was the claim, made most forcefully by Ouyang Xiu (1007–1072), that genuine factions—which he understands as long-lasting associations organized collectively to pursue the common good—are only formed by superior people. The affiliations of petty people are only temporary, for personal gain (Levine 2008: 47–56; Ouyang’s essay is translated in de Bary and Bloom 1999). Crucially, Ouyang adds that genuinely superior people will unite around a shared Way (tongdao), so disputatiousness at the ruler’s court is inevitably seen as sign of self-centeredness. Finally, a third position agrees with the first in using “faction” as a term for selfish associations that ignore the common good, but agrees with the second view that superior people can and should collaborate with one another for their mutual edification: “When superior people cultivate themselves and regulate their heartminds, their Way is one of collaboration with others” (Levine 2008: 58). So, according to this third position, while superior people should not engage in factional wrangling at court, they should work together to cultivate themselves and pursue the common good.