 The third contribution of Han thinkers is their individual philosophizing about the ways that state and society should be organized and fit into the larger cosmos; we will briefly consider three examples. Jia Yi (200–168 BCE) was a statesman and thinker whose eclectic philosophizing was emblematic of his era. He is best known, though, for his “Confucian”-sounding ethical and political writings. For example, he carefully articulates the ways that a crown prince should be educated, living alongside scrupulously correct people so as to acquire a correct “second nature”, just as one acquires one’s mother tongue. As the prince matures, he must be open to the realities of the world and to his own fallibility: Jia prescribes that “Wooden boards are erected, on which people might censure his actions. He is subject to the drum of remonstrance” (HCT pp. 12–13). Jia elaborates on the implied vision of socio-political order in another essay, arguing that while the common people must be punished when they violate standards such as laws, high officials are accountable to ritual and ethics rather than public law. These latter methods enable the cultivation of a sense of shame, an internal moral compass, which in turn will enable officials to learn from public remonstration—which is explicitly legitimate—and to adjudicate wisely in law courts (HCT, pp. 36–7).