The argument for natural exemplarism as put forth in the Analects of Confucius is neither completely justifiable nor morally sound.
Truly exemplary persons (junzi) are naturally authoritative (ren), says Confucius, because they are comfortable behaving authoritatively and do not stop behaving so "even for the space of a meal" (4.5) This isn't saying that people start out knowing how to behave or anything, rather it says that efficacy (de) comes naturally out of following the rules. .
Confucius explains this concept extensively in the first chapter. People become exemplary, he says, by first exhibiting filial responsibility (xiao) (1.2). Then, they must do their utmost (zhong), make good on their word (xin), and put their knowledge into practice(1.4). Respecting ancestors in sacrificial ceremonies and the like also establishes de. (1.9) This, of course, goes back to xiao. Simliarly, xin leads to being appropriate (yi) and being deferential leads to having ritual propriety (li). This is because xin makes what one says worth hearing, and being deferential keeps one from being rude or vulgar. (1.13) All of these concepts and attitudes weave into each other and complement each other to achieve harmony (he), which is the ultimate goal of junzi(1.12).
Indeed, this is also a function of dao (it isn't a goal as this would run contrary to dao's indefinite nature)(Lao Tzu 4.8), however Confucius insists that it is only through li that he can occur, and this is where the great master errs. He goes as far as to say that only an authoritative person ought to play music(3.3). Rock and rap music, are seldom performed by morally authoritative persons, yet many agree that there are highly entertaining songs in these genres. Even allowing for the possibility that this could still be true, who is to say what is authoritative?.
Confucius says to only associate with authoritative persons(4.