Mobility in China was fostered by the political arrangements. The educational-administrative system provided a channel upwards and downwards. The government tended, for the most part, to be the way up, while the economic system was the way down for prominent official families. Few families managed to remain eminent for more than a few generations, and—with the great size of families—there was always room at the top. If a man were not advancing himself, there was always the possibility that a kinsman might win preferment, to the economic and political advantage of the whole family group. Social relations—in the narrowest sense of the word—were characterized by an extreme attention to form as such, and great contempt for it otherwise. Ritualism never became a chivalry or a cult of honor. There was always the emphasis upon propriety and courtesy but, once the formalities were done with, there was little social distinction between members of different economic, political, or academic classes.(110) In connection with control and representation, a great deal more can be said. In the first place, the relations between the governing ideologue in the Confucian teachings,(111) and the governed accepters of the ideology in the Confucian system were to be discovered through _yüeh_. _Yüeh_, commonly translated “music” or “harmony,” plays a peculiar rôle in the Confucian teachings. It is the mass and individual emotional pattern, as _li_ is the behavior pattern. If the people follow the proper behavior pattern, their emotional pattern must also be good. Consequently, the function of a truly excellent ruler was the scrutiny of _yüeh_. If he were a man of superior penetration, he should be able to feel the _yüeh_ about him, and thus discover the temper of the populace, without reference to electoral machinery or any other government instrumentality. _Yüeh_ is to be seen in the tone of voices, in the rhythm of behavior. If it is good, it will act with increasing effect upon itself. If bad, it serves as a warning to the authorities. As Prof. Hsü says, “For rulers and administrators _yüeh_ has two uses; first, it enables them to ascertain the general sentiment of the people toward the government and political life; and second, it cultivates a type of individual attitude that is most harmonious with the environment. The joint work of _li_ and _yüeh_ would produce social harmony and social happiness—which is the ultimate aim of the State.”(112)