 There is a relatively strong consensus in this period that five virtues are most important, both in terms of the scope of human activity that they should regulate and in terms of their contribution to the virtuous person’s moral quality. The “Five Constant Virtues” or “Five Constants” (Wuchang 五常) were humaneness (ren 仁, sometimes translated as “benevolence” or “Goodness”), righteousness (yi 義), ritual propriety (li 禮, sometimes simply “propriety”), wisdom (zhi 智), and faithfulness (xin 信). The Confucians of this period often called attention to ways in which these particular virtues overlap, such that a person could not instantiate one without instantiating another (Angle &amp; Tiwald 2017: 164–165). But they still tended to think of four of those virtues as having certain paradigmatic domains or situations where they were most manifest. Paradigm cases of humaneness are those in which one acts out of love or care to promote the interests of others, as when one helps or looks after a family member. Many Daoxue Confucians also describe this virtue movingly as one of “forming one body” with other people or with the cosmos more generally, which in turn requires that we see ourselves as extensions of others and vice-versa (Ivanhoe 2018: 58–73; Tiwald &amp; Van Norden 2014: 140–141). Paradigm cases of righteousness are those in which someone refuses to violate prohibitions that would rightly be regarded as degrading or shameful, as when refusing an otherwise tempting bribe. Sometimes righteousness just has to do with ensuring a just distribution of goods according to merit or position. Clear cases of ritual propriety are those in which one performs a ritual with reverence. The Chinese character for “ritual” (li 禮), however, is of much broader scope than its English equivalent, covering nearly every social protocol which should be performed with a sense of respect, from weddings and funerals to greetings (e.g., bowing) and serving food and drink. Paradigm cases of wisdom include such things as understanding the other virtues (their characteristic motives and feelings), correctly assessing the quality of a person’s character (when choosing someone for an important post, for example), and knowing the best means by which to achieve virtuous ends. The fifth virtue, faithfulness, is best understood as the virtue of being committed to and guided by reality in a consistent and reliable way. Some Confucians were careful to say that the virtue in this fundamental sense does not have its own paradigmatic domain of activity—it regulates and supports all of the virtues, insofar they all require us to being attentive to what’s real and avoiding self-serving illusions that would otherwise get us off the hook (BXZY 47–82; Angle &amp; Tiwald 2017: 160–163; Fuji 2011: 28–31).