 Heaven also can serve as a model for conduct, such that one might not only benefit all in the sense of conforming to norms that would generally benefit everyone if enough people do their part, but also directly try to benefit as many people as possible, especially if one is in a position of means and influence. In the 16th chapter, King Wen is extolled as having exemplified the practice of jian ai. His practice was like the illumination of the sun and the moon, showing no favoritism to any direction or region. King Wen here exemplifies what can be a more demanding virtue than righteousness, which is benevolence (in the Mohist text this probably the best translation of ren). Fraser points out that in some of the later chapters of the Mozi that feature dialogues between Mozi and others, an ideal of sagehood emerges that is much more demanding than the prescriptions issued for everyone in the jian ai chapters. In chapter 49, righteousness is characterized as lying largely in helping others (Fraser 2016: 150). More radically, chapter 47 quotes Mozi as advocating the elimination of happiness, anger, joy, sorrow, likes and dislikes and dedicating oneself solely to benevolence and righteousness. Thus there might have been an evolution towards this more demanding ideal late in the Mohist movement, but perhaps, as Fraser (2016: 151) suggests, this ideal was treated as applicable only to the most devoted of Mohists.