The Way Confucius talks about is composed of two parts. One is at personal level and the other resides in a large scale of society. To be more detailed, the Way of individuals is the prerequisite for the Way of the society.
Throughout the Analects, how to become and how to act as a "gentleman (junzi)" is a frequently discussed question. Before the time of Confucius, "gentleman" was a concept associated with social status. "A person can only be born a ‘gentleman', i.e. aristocrat, rather than becomes one afterwards." (Note 1.1) However, through Confucius' interpretation, "gentleman" has become a notion representing those erudite and well-mannered people. Confucius proposes that people are straightened when they practice in accordance with a decent moral standard and cultivate themselves with literature, music, rites and self-restraint. Nvertheless, practically it is impossible for every commoner to spontaneously elevate his or her moral quality. So in particular, those who rule over the states should be at a higher moral level, the one of "gentleman," in order to lead the people and set models and examples for them; since "it's easier to make the people follow the Way rather than understand the Way." (8.9) Therefore, being a "gentleman" is the Way through which an individual gains personal moral achievement as well as the competence to lead the people and improve the society.
Derived from Confucius' Way for individuals is the second part of the Way, which applies to a larger scope of society. Confucius' ultimate goal is to restore the order of society back into that of the glorious ages of Zhou dynasty, a time of harmony, rites, music and saints. Confucius dislikes a lot the age he lives in, which is a time when "civilization collapses," (Intro. xxiii) states fight against each other, people like dukes, ministers, and stewards are so arrogant that they override the rites and rules. For instance, the head of Ji Family overrides the rules for ministers; while ministers are only allowed 4 rows of dancers in ceremonies, he used 8 rows, which is the standard for the king of Zhou. (3.1) A lot of cases like this happen at that time, and this is why Confucius is so urgent to reform and restore the society back to the great days. According to quotes from Confucius, government should be organized correctly in orders. He asserts that "Let the lord be a lord; the subject a subject; the father a father; the son a son." (12.11) It is also very important to implement the concept of humanity in the government. When Zigong asks him a question that if as a government he can only choose one from "sufficient food, weapons, and the trust of the people," (12.7) and abandon the other two, which one would he choose. Confucius chooses the trust of people without hesitation. He is very clear about what a government actually roots on. People and the trust from people are the basis of government; without them, any government will eventually crash. (12.7) This is to say, government that rules with humanity gains support from people, under this government if the society is organized orderly and people practice morally and are cultivated, this state would become the ideal model of country that Confucius wishes to create. The way a country stands and maintains is Confucius' Way of society.
In conclusion, the self-cultivation towards "gentleman" in personal level, and the state based on order and humanity in societal level together form the general Way that Confucius would "die content"(4.8) for.
Confucius, and Simon Leys. The Analects of Confucius. New York: W.W. Norton, 1997. Print.