The aim of this paper is to criticize Ivanhoe’s recent claim which said that what Confucius searched for was happiness. By happiness, he meant not just transient feelings, but the ideal life what early Greek thinkers called eudaimonia(flourishing). Against this, I claim that happiness in Confucian tradition cannot substitute dao or de which has been believed to be the objects of the Confucian search and that his conception of happiness also does not properly disclose the Confucian conception of happiness. Confucian dao or de refers not only to virtuous state of individuals, but also to the socio-political order while happiness does not. Confucian conception of happiness does not exclude the happiness of the small man as Ivanhoe supposes so. The happiness of small man was accepted as positive by the early Confucians in the following three ways: 1. Happiness generally entails the so-called secular happiness. 2. The happiness of the exemplary person is not qualitatively different from that of the small man. 3. The happiness of the small man plays the role of incentives by which we are driven into the way to become the exemplary person.