This passage is from _The Analects_, Book Six (Yong Ye): “Zi Gong (a disciple of Confucius) asked about Ren (Benevolence). The Master said, ‘Now the man of Ren (Benevolence), wishing to establish himself, also establishes others; wishing to reach his goals, he also helps others reach theirs. To be able to draw analogies from what is near at hand—this may be called the method of Ren (Benevolence).’” Zhu Xi’s _Collected Commentaries on The Analects_ states: “Extending oneself to others is the mind of the Ren (Benevolence)-person. From this one can see the universal flow of Heavenly Principle without interruption.” Ruan Yuan of the Qing dynasty wrote in his _Collected Works of the Yanjing Studio_: “Being untiring in practice means establishing oneself and reaching one’s goals; teaching others without weariness means establishing others and helping them reach their goals. ‘Establish’ is like the ‘establish’ in ‘at thirty I stood firm’; ‘reach’ is like the ‘reach’ in ‘one must be successful in the state and successful in the family.’” In modern terms, this means putting oneself in another’s place. It embodies Confucius’s concept of Shu (Reciprocity/Consideration)—the practical path and method for realizing Ren (Benevolence). Extending one’s own desires to others and helping them achieve fulfillment represents the high standard of Shu (Reciprocity), practicing Ren (Benevolence) in a positive sense. Its lower standard is not imposing on others what one dislikes oneself, practicing Ren (Benevolence) in a negative sense. This process of extending oneself to others and understanding others by examining oneself acknowledges the value of others and cares for their existence and development, reflecting the humanitarian character of Confucius’s thought.