 Some philosophers in the twentieth century have been more aware than others of the problems with Utopianism. Mou Zongsan (1909–1995), a leader of the new Confucian movement, was not only aware of it, but also offered a particularly creative way out of the recurrent tension between personal virtue (or morality) and public standards (or politics). Mou’s insight is that the relation between morality and politics is “dialectical”. Rather than seeing a leader’s political virtue as a direct extension of his or her personal, moral virtue, Mou argues that there needs to be an indirect relation between them. Politics and political virtue must develop out of morality, but nonetheless have an independent, objective existence. This means that human rights, for example, must have a basis in morality, but come to be measured by standards that are separate from moral standards. The converse is also true: full moral virtue requires that which partly “restricts itself (ziwo kanxian)”, namely objective structure (Mou 1991: 59). Objective structures (like laws) are fundamentally different from the subjectively-felt, internalized morality after which we should all individually strive. The concrete implication of this is that no matter what one’s level of moral accomplishment,