 In contrast with the view that the human mind is defined merely by its cognitive potential and could thus not be autonomous, Mengzi introduced the concept of a moral Self which is incorporated in the original heart-mind (ben xin 本心, Mengzi CTP: Gaozi shang, 10) i.e., the heart-mind of goodness and morality. This presumption has been seen as utmost important and hence, exposed by several modern and contemporary Confucians. In his interpretation, Xu Fuguan (1902/03–1982) noted that the moral Self—at least in terms of its basic characteristics—was already present in the early Zhou Dynasty (10th century BC). When this moral consciousness is seated within a person, it will—according to this Modern Confucian interpreter (Xu 2005: 178)—naturally begin to direct his/her life and guide his/her desires through something s/he calls “moral reason” (daode lixing 道德理性). In this context, Lee Ming-huei exposes the importance of the Confucian humaneness (ren 仁), which he mostly analyses in the context of its embeddedness into the Mencian theory of inherent morality (renyi neizai 仁義內在), which is comparable to Kant’s apriorism (e.g. Lee 2018: 37–8).