36 It must be pointed out in this connection that Confucius advocated an ideology which would not only be socially useful but scientifically and morally exact. He did not consider, as have some Western thinkers of the past century, that the ideology might be a quite amoral instrument of control, and might contain deliberate or unconscious deception. Hsü writes, in his _Confucianism_, cited, p. 93, of the various translations of the word _li_ into English: “The word _li_ has no English equivalent. It has been erroneously translated as ‘rites’ or ‘propriety’. It has been suggested that the term civilization is its nearest English equivalent; but ‘civilization’ is a broader term, without necessarily implying ethical values, while _li_ is essentially a term implying such values.” _Li_ is civilized behavior; that is, behavior which is civilized in being in conformance with the ideology and the values it contains. 37 Hsü, cited, p. 103. 38 Confucius the individual was quite nationalistically devoted to his native state of Lu, and, more philosophically, hostile to the barbarians. Hsü, cited, p. 118. 39 John K. Shryock, _The Origin and Development of The State Cult of Confucius_, New York, 1932, traces this growth with great clarity and superlative scholarship. The work is invaluable as a means to the understanding of the political and educational structure commonly called “Confucian civilization.” 40 This expansion took place in China in the reign of Ch’in Shih Huang Ti, who used the state of Ch’in as an instrument by means of which to destroy the multiple state-system and replace it with a powerful unitary state for all China. He sought to wipe out the past, raising the imperial office to a position of real power, and destroying the whole feudal organization. He abolished tenantry and supplanted it with a system of small freeholds. Although his immediate successors did much to restore the forms and appearances of the past, his work was not altogether undone. Himself hostile to Confucius, his actions implemented the teachings to an enormous degree. See Granet, cited, pp. 96-104. 41 D. H. Kulp, _Family Life in South China_, New York, 1925, p. xxiv. 42 H. G. Creel, cited, p. 10. Creole writes as follows of the significance of the village: “The village life is very important, for it appears to be the archetype from which the entire Chinese conception of the world and even of the cosmos grew. The village was, as has been said, small. It was based on agriculture. It was apparently a community of a peaceful regularity and a social solidarity beyond anything which we of the present can imagine.”