 Furthermore, as pointed out earlier, the Confucian conception of a humanly fulfilling way of life has aesthetic and emotionally expressive dimensions that set it further apart from Mohism. The focus on ritual and music exemplifies a deep concern for graceful and skillful enactments of concern and respect for others. To express these attitudes in a fitting and beautiful way is intrinsically valuable. The practice of ritual and music is also conceived as crucial for cultivation of one’s desires and emotional dispositions. For Confucius and Xunzi, such practice constituted training of one’s desires and emotional dispositions, ways of restraining a stubborn and undue concern for the self. While Mencius does not emphasize such a function for the practice of ritual and music, he does conceive of moral cultivation as nurturing the inborn emotional sensibilities that find fulfillment in relationship to others. He recognizes the danger of overfeeding the small part of the self that takes pleasure in eating and drinking. This need to shape and train the self stands in contrast with the aforementioned Mohist assumption that the main cause of social conflict is the variety of different conceptions of what is right that individuals tend to have. There is no indication in this Mohist diagnosis that there is any special difficulty in getting oneself or others to try to do what one thinks is right. 