_Yüeh_ is, however, a peculiar phenomenon, which can scarcely be called either representation or control. It is an idea rooted in the curiously pragmatic-mystical world-view of the Confucians, that same world-view which elevated virtue almost to the level of a physical substance, subject to the same sort of laws of disruption or transmission. Nothing like _yüeh_ can be found in Western political thought; however significant it may have been in China, any attempt to deal with it in a Western language would have more than a touch of futility, because of the great chasm of strangeness that separates the two intellectual worlds at so many places. A more concrete illustration of the old Chinese ideas of popular control may be found in the implications of political Confucianism, as Hsü renders them: From the Confucian doctrine of stewardship, namely, that the king is an ordinary person selected by God upon his merit to serve as the steward of God in the control of the affairs of the people for the welfare of the people, there are deduced five theories of political democracy. In the first place, the government must respect public opinion. The will of the people is the will of God, and thus the king should obey both the will of the people and the will of God.... In the second place, government should be based upon the consent of the governed.... In the third place, the people have a duty as well as a right to carry on revolution as the last resort in stopping tyranny.... Revolution is regarded as a natural blessing; it guards against tyranny and promotes the vitality of the people. It is in complete harmony with natural law. In the fourth place, the government exists for the welfare of the people. In the fifth place, liberty, equality and equity should be preserved. The State belong equally to all; and so hereditary nobility, hereditary monarchy, and despotism are deplored. Confucius and his disciples seem to advocate a democracy under the form of an elective monarchy or a constitutional monarchy.... Local self-government is recognized in the Confucian system of government.... The Confucian theory of educational election suggests the distinctly new idea of representation.(113) This summary could scarcely be improved upon although it represents a considerable latitude of interpretation in the subject-matter of the classics. The voice of the people was the voice of God. From other political writers of antiquity—Mêng Tzŭ, Mo Ti, Han Fei Tzŭ and the Legalists, and others—the Chinese received a variety of political interpretations, none of which fostered the development of autocracy as it developed in Europe.