Throughout the article, Blakeley defines friendship and analyzes it from a Daoist perspective. It is not until later in the article that Blakeley observes friendship in the terms of Confucianism and “Ren”. According to Blakeley (2008), priority resides in cultivating “the fullness of a virtuous life as defined by proper understanding of the cultural values of the past” (Blakeley 2008, p. 330). A ren person is cultivated and guided by ceremony and rituals, li. This li is then grounded in dao, or the way, of relationships and society which all operate under “Heaven”. In terms of friendships, the Analects and the Mencius advise that friendships have the following traits. The first is that the relationships must be based on a particular value and similar perspectives. “Befriend only the right persons” and “Cultivate friendship with the good”. The second is that friendship requires trust and sincerity, faithfulness and honesty. Good friends are ones that are devoted to virtuous living, exemplary persons or sages. The third characteristic is that friendships must work and embrace the wider contexts of human existence (such as family, political, government, ruler-ruled settings). This relationship must work within the grand matrix of the world. The fourth is that friendships are voluntary. The fifth is that friendships are equal (otherwise, it would belong with another of the five relationships). The sixth characteristic of friendships is that they are based on mutual respect and reciprocity, which also falls within the action and behavior of the nobleman in the aforementioned article by Morton (1971). Finally, friendship is conditional. This is a relationship meant to enhance all other human relations and roles. If a friendship mistakenly affects your ability to perform your duties and obligations in another relationship, this would not be a good friendship and should be ended.