比起實踐, 作者認爲對君子屬性的理解恰恰是理解原始儒家及其以后的儒家時代的關鍵所在。我們可以恰好找到一種方法, 它可以從社會理論領域之一“社會政策”的內容出發理解君子。對于原始儒家而言, 君子就是在春秋戰國時期混亂的“已成條件”里被賦予“克己復禮”之課題的“行爲主體（theagents）”。原始儒構想出“特定的戰術”, 卽設定與君子處于對立、依存關系的小人這一對立項。在這一戰術里, 只將人們所指向的人格類型設定成兩種, 從而壓迫限制人們的選擇。在他們看來, 君子樹立一種總能確保最道德的价値的正面形象。以紀律爲中心的儒家幷不提倡暴力性懲罰, 而是主張通過比較與差等化, 建議全體的組織成員遵守、履行每個人的品行和人格, 這就是所謂的集團原理。這里不僅對每個人進行相互比較, 還以質來測定個體的水平和屬性, 幷且以价値來對其進行等級測量。對他門進行測定、比較、區分、評价, 幷且對其進行排序和排斥的秤杆就是“君子與小人”這個二分法。其實“君子―小人”的二分法結構就等于“君子―非君子”的結構, 君子階層的“儒家生活方式”, 卽六藝與禮樂不僅是成爲君子的最終關門, 也是構筑優越階級地位的原因和結果所在。這種君子的文化優越地位通過處于文化劣位的小人這一相對槪念得到强化。

Original Confucianism intended to render all people junzi, or man of virtue. The most effective method to make people naturally intend to become junzi was to create a symbolic image of xiaoren, or mean man, and then let people choose between the two, namely junzi and xiaoren. The standard that measures, compares, classifies, evaluates, grades, and excludes individuals is the dichotomous contrast of the junzi’s character with the xiaoren’s character. All individuals are made homogeneous and standardized by means of “the standard character” of junzi. After Confucianism occupied a monopolistic position, Confucianism as both ideology and mentalité resulted in a discourse that prescribed and controlled the world. The class that controls this discourse is precisely the junzi stratum. To firmly maintain its moral superiority, the junzi disparages the xiaoren’s intellectual superiority or utilitarian virtues by means of moral standards. On the other hand, the junzi draws a line of demarcation between him and the xiaoren, which is enjoying game or play as in aristocracy. [Article in Chinese]