The ideal world of Confucianism is a kind of ‘moral community’ the members of which control their desires in an appropriate way according to their innate moral emotions, so that their behavior follows public order autonomously to realize the common good. It is also a kind of ‘life community’ in which not only humans but every creature between heaven and earth is able to give full expression to its nature and can strive to reach the cosmic harmony. The principal mechanism to obtain this world relies upon the universal moral emotions of humanity: ‘human minds loving good and abhorring evil’ and ‘the mind that cannot bear to see life lost.’ Thus, the ruler should set a good example by restraining his own selfish desires, and should help people cultivate their innate moral emotions; people thus educated become capable of and responsible for building the morally ideal world. The Confucian ideal world is therefore simultaneously a ‘moral community,’ a ‘life-community,’ and an ‘educational community.’ The ideal politics of Confucianism can be called a ‘policy of non-action’ in that it depends upon the autonomy of its members for its essential implementation. But this Confucian non-action, which is based on moral mechanisms such as ‘virtue and ritual propriety,’ is distinct from Taoist political thought, which criticizes moral regulations as a whole. Moreover, since Confucianism opposes such coercive measures as strict prohibition and punishment, Confucian theories also clash with those of the Legalists. Although today it might seem to be a drawback that the moral emotions of the people are actuated only by their ruler or their social superiors, the Confucian vision of an ideal society offers many suggestions which can usefully complement the modern rule of law; by taking a stand against political violence and environmental destruction, they can help us grope toward an alternative social framework that can meet all our aspirations.