The concept that "the exemplary person (Junzi) focuses on the fundamental" originates from The Analects, Book 1 (Xue Er): "Master You said, 'A person who is filial to parents (Xiao) and fraternal to elder brothers (Ti), yet is fond of offending superiors, is rare indeed. One who is not fond of offending superiors, yet is fond of stirring up rebellion, has never existed. The exemplary person devotes attention to the root; when the root is established, the Dao (The Way) grows. Filial piety and fraternal respect—are these not the very root of Ren (Benevolence/Humaneness)?'"
What Confucius's learning most valued was the Dao (The Way), thus he spoke of "the Junzi (Exemplary Person) attending to the root." Here, "root" is interpreted as "foundation," not the root of a tree, but the foundation of being human. Confucianism holds that the foundation of being human lies in Xiao (Filial Piety) and Ti (Fraternal Respect)—Xiao being devotion to parents, Ti being respect for elder brothers. Xiao is the basic morality that makes a person human, and also the fundamental principle of self-cultivation. If a person can possess a heart of Xiao and Ti, they will naturally have a heart of Ren (Benevolence) and virtuous De (Moral Power), just as a tree grows from its root. Once the root is established, the Dao is born; therefore, being human values "attending to the root," to promote and evoke the heart of Xiao and Ti, and to nurture and perfect the path of Ren.
"Xiao (Filial Piety)" was the supreme virtue observed by rulers, ministers, scholars, and common people in ancient Chinese society. If a person could practice Xiao and Ti (Fraternal Respect), their mind would naturally be peaceful and smooth, and they would not commit acts of insubordination or rebellion. With no rebellious ministers or traitors in politics, the world would naturally be tranquil. Therefore, to bring peace to the world, one must first advocate the way of Xiao and Ti. The state is composed of individual families; if every family practices Xiao and Ti and everyone is harmonious, the state will enjoy long-term stability. Filial piety primarily emphasizes "non-disobedience," requiring one to comply with parents' wishes and bring joy to their hearts. However, it is easier to speak of these principles than to practice them.
The Zuo Commentary (Zuozhuan) records the following story: Duke Xian of Jin had eight sons, among whom the crown prince Shensheng, Prince Chong'er, and Yiwu were all very capable. Duke Xian attacked the Li Rong tribe and obtained the beautiful woman Li Ji, whom he doted on excessively. Li Ji gave birth to a son named Xiqi. To secure her position, she wished to have her own son established as crown prince. Thus she colluded with petty persons at court, first devising a plan to transfer Shensheng, Chong'er, and Yiwu away from the capital, sending them to guard remote locations, thereby gradually weakening Duke Xian's fatherly affection toward them. Soon after, while Duke Xian was away hunting, Li Ji had Shensheng return to offer sacrifices to his mother. After performing the rites, Shensheng sent the sacrificial meat and wine to the capital to present to his father—this was according to ancient Li (Propriety). Li Ji presented the poisoned meat and wine to Duke Xian. When the Duke poured the wine on the ground as a libation, white smoke rose up. He gave the meat to a dog, which died. He then ordered a retainer to eat it, and the retainer also died. The Duke then harbored murderous intent. Upon hearing of this, Shensheng neither wished to flee nor to expose the truth, saying: "If the father king loses Li Ji, he will surely be unable to rest peacefully or eat his fill. If I clarify the truth, Li Ji will certainly be guilty. The father king is old; as a son, I cannot bring him joy—how could I take away what he loves?" Thus he committed suicide. Historical records state: "The Marquis of Jin killed his heir, Shensheng." Shensheng died to comply with his father's wishes, yet caused his father to bear the infamy of killing his own son. Therefore later historians referred to him as "Gong Shensheng (the Reverent Heir)," rather than praising him with the term Xiao (Filial Piety).
Confucius said that if a father strikes us with a small stick, we should endure it; if he strikes us with a large stick, we should flee, so as not to lead the father into Yi (unrighteousness). If parents are at fault, we should gently remonstrate with them. If they do not listen, we must still respect them, but not abandon our own correct principles. Broadly speaking, if a person fulfills the basic duties of being human and upholds the fundamental principles of being human, they can be considered to have "wù běn (attended to the fundamentals)."