 Each thinker emphasizes one of these opposing directions, but it is a credit to the subtlety and power of their views that each also takes into account the direction that the other emphasizes. Mencius acknowledges that moral development is hindered when a person pays more attention to the “small” parts of the self that include desires for sensual and material satisfaction and fails to use the heart-mind to reflect on the great parts that have normative priority. In the chapter on rituals, Xunzi identifies natural and powerful emotional dispositions such as love of one’s own kind that rituals must give expression to and that seem to form more of a positive basis for moral development. Such natural love is expressed in love for parents and intense grief upon their deaths, which must be given appropriate expression in mourning and burial rituals. Thus Mencius acknowledges that there are natural parts of the self that must be disciplined and held in check while Xunzi acknowledges that there are natural parts that are largely congenial to morality in the sense that they are the natural basis for taking great satisfaction and contentment in virtue once one has gotten the self-aggrandizing desires and emotions under control. 