The only movements which need be here considered are constituent ones. It has been noted that the real basis for the stability and operation of the old Chinese society lay not in the power of an organized body of law-makers, law-enforcers, and law-interpreters but in the constitutionalism of common sense, in the deep harmony of agreement which the Confucian outlook on fact and value had created. Men were raised tame, and what tamed them was an ideology--a unified, coherent body of ideas--which related the knowledge of the world to the sphere of morals, which was applied by the intellectually dominant classes as a means of control, and which secured for the controlling classes hegemony over all groups in society. The moment the old order weakened, it was inevitable that men would try to find substitutes which met four criteria: (1) a plausibly satisfactory explanation for the world of fact; (2) a persuasively related scheme of values (right, wrong; good, bad); (3) use of this explanation and the value scheme (both together forming an ideology) to control behavior; (4) authoritative status of the individuals promoting the ideology, whether or not organized as a group. It will be recognized that these criteria fit the great religious movements of mankind; it is equally apparent that they lend themselves to the promotion of governance. Governing under conditions of ideological anarchy is at best a precarious effort--a makeshift, a pitiable building upon sand. The Western world faces today the same problem that the Chinese face: How are men to agree widely enough to live together in peace? But the Chinese approached this problem from an experience of deliberately fostered agreement. Confucianism had the effectiveness of the great religions and a sophistication and malleability superior, perhaps, to any of them. As a consequence, the modern Chinese were keenly aware of the necessity of the last two criteria. The problem of ideological guidance is only half solved with the presentation of a new scheme of facts and a new scheme of morals; propaganda and institutionalization remain.