1249:... also names Zisi as the author of the Doctrine of the Mean. Based on the Shiji and the Sui Shu, we can see that the Doctrine of the Mean has traditionally been attributed to Zisi. And while that traditional ascription was not challenged for centuries, some questions raised during that time as to the original organization... Wang Bo (1197—1274)... never went so far as to doubt that any of the 31 sections were not written by Zisi. That was left to the Qing dynasty scholar Cui Shu (1740—1816)... Some modern scholars have tried to combine the insights of Wang and Cui by suggesting multiple authorship of the Doctrine of the Mean. Specifically, it has been suggested that either the entire first half or the second through to the nineteenth sections thereof were penned by Zisi, with the remaining sections being added later by students of either Mencius or Zisi. Other evidence has been put forth to support the view that the Doctrine of the Mean is made up of materials written by Zisi and other unknown author or authors during the transition from the Qin dynasty to the Han dynasty..."
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692:'s translation of the text, the goal of the mean is to maintain balance and harmony from directing the mind to a state of constant equilibrium. The person who follows the mean is on a path of duty and must never leave it. A superior person is cautious, a gentle teacher and shows no contempt for their inferiors. The person always does what is natural according to their status in the world. Even common people can carry the mean into their practices, as long as they do not exceed their natural order.
665:(Kong Ji / Tzu Ssu / Zi Si / 子思), a grandson of Confucius and disciple of Zeng Shen; however, this was first questioned by Qing dynasty scholar Cui Shu (1740—1816). According to some modern scholars parts of it may have been written or edited by Confucians during the transition from the Qin to Han dynasties. However, it is widely agreed that the book presents the ethical core of Confucian teachings. Others seem to attribute it to Confucius himself.
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804:, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and
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983:, Lu Xun said that Chinese likes the reconcilable and the compromised. "For example, people will not allow you to add a window to a dark room, but when you threaten to uncover the roof, they would compromise to the idea of adding a window. Without a radical proposal pushing them, Chinese won't permit even the mildest reform."
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has become a useful source for New
Confucians due to the similarities in the terminology and expression used by them and found within the text. This is further reinforced by the support from ancient sages and worthies who prefer education systems more closely linked to traditional Confucian thought.
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In this chapter, Confucius explained this guideline with four examples: "to serve my father, as I would require my son to serve me", " to serve my prince as I would require my minister to serve me", "to serve my elder brother as I would require my younger brother to serve me", "to set the example in
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The
Doctrine of the Mean (Zhongyong, 中庸) was originally a chapter in The Classic of Rites. The authorship of The Doctrine of the Mean is controversial. It is said to be written by Tzu Ssu (Zi Si, 子思) a disciple of Zeng Shen, but it is also maintained that it was written by Confucians during the Han
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does not wait till he sees things to be cautious, nor till he hears things to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior person is watchful over himself, when he is alone."
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Although there is no consensus as to whether Zhong Yong was written solely by Zisi or was edited by multiple figures as time passed, it is widely agreed that the book presents the ethical core of
Confucian teachings (Sim
785:"When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others."
832:. The imperial state wanted to reinforce the three bonds of society; between the parent and child, husband and wife, and ruler and subject. This was believed to emphasize a peaceful home and an orderly state.
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suggests" and that "this thought is indeed a great discovery of
Confucius a great achievement, an important category of philosophy, and it deserves a good explanation."
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This guideline requires self-education, self-questioning and self-discipline during the process of self-cultivation. This principle was exposited in the first chapter of
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proposed three guidelines—Self-watchfulness, Leniency and
Sincerity—for how to pursue the Doctrine of the Mean, and one who follows these guidelines can be called a
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was integrated into the education system statewide. Also, one of the prerequisites for employment in the imperial government was the study and understanding of
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958:, stating, "Being excessive is too left-leaning and being deficient means too right-leaning. We need to find an optimal status, which is what the
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represents moderation, rectitude, objectivity, sincerity, honesty and propriety. The guiding principle is that one should never act in excess.
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1237:...for the musicology section of the Sui shu also quotes the Southern Dynasty scholar Shen Yue (441—513) as saying that portions of the
574:, explores its meaning in detail, as well as how to apply it to one's life. The application of Confucian metaphysics to politics and
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The Master said, The virtue embodied in the doctrine of the Mean is of the highest order. But it has long been rare among people
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This guideline requires understanding, concern and tolerance towards one another. Leniency was exposited in the 13th chapter:
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808:. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion."
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is a text rich with symbolism and guidance to perfecting oneself. The mean is also described as the "unswerving pivot" or
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De l'un au multiple: traductions du chinois vers les langues européennes
Translations from Chinese into European Languages
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Sincerity contributes to a close connection between Heaven and human. This guideline was exposited in the 23rd chapter:
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praised the doctrine as the book that introduced him to learning and as an essence of ancient
Chinese learned thought.
1808:(translation and commentary). "The Great Digest & Unwobbling Pivot". New York, New York, US: New Directions, 1951.
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This article is about the
Confucian Doctrine of the Mean. For the Aristotelian Doctrine of the Mean, see
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is controversial. Traditionally, authorship of the treatise (which was actually a chapter from
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revisited the
Classics, because of its strong foundation in the educational system. Using the
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embodies the course of the Mean; the average person acts contrary to the course of the Mean."
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1439:, after a similar you do not wish others do to you, do not do to them,"—Confucius says...
1283:, see Xu Fuguan, "Zhongyong de diwei wenti: jin jiuzheng yu Qian Binsi xiansheng"..., in
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The
Perfect Word/Sincerity – Ethics (The Great Digest and Unwobbling Pivot, 1951).
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wrote the essay "The mean, nature and self-realization. European translations of the
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800:"It is only he who is possessed of the most complete sincerity that can exist under
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1773:, ISSN 0021-9118, 02/2001, Volume 60, Issue 1, pp. 159 – 161. Available from
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1182:"The Confucian doctrine of the Mean, the optimality principle, and social harmony"
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Mediating Across Difference: Oceanic and Asian Approaches to Conflict Resolution
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failed to realize that something deserves absolute negation, and in compromise,
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Nicomachean Ethics Book II: That virtues of character can be described as means
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as it stops qualitative change by emphasizing balance and harmony, maintaining
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feature the text "Bao xun" (保訓) which shares the topos of centrality with the
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Gardner, Daniel. "Confucian Commentary and Chinese Intellectual History".
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2019:
1866:. Éditions de la maison des sciences de l'homme (Les Editions de la MSH,
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Varieties of Religious Invention: Founders and Their Functions in History
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De l'un au multiple: Traductions du chinois vers les langues européenes
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1376:"The Internet Classics Archive | The Doctrine of the Mean by Confucius"
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De l'un au multiple: Traductions du chinois vers les langues européenes
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The phrase "doctrine of the mean" occurs in Book VI, verse 29 of the
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The mean, nature and self-realization. European translations of the
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For the diverse opinions regarding the date and authorship of the
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Wing-Tsit Chan. "Neo-Confucianism: New Ideas on Old Terminology"
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1791:. Internet Sacred Text Archive. 2008. Accessed: 27 October 2008.
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in modern China, believing it prevented reform from happening.
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behaving to a friend, as I would require him to behave to me."
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Journal of Capital Normal University (Social Sciences Edition)
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Journal of Capital Normal University (Social Sciences Edition)
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1839:, 2008. Encyclopædia Britannica Online. Accessed: 27 Oct 2008
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Why Be Moral?: Learning from the Neo-Confucian Cheng Brothers
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1941:, Chinese text interspersed with an English translation by
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The Doctrine of the Mean By Confucius Written ca. 500 B.C.E
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The Age of Confucian Rule: The Song Transformation of China
661:, one of the Five Classics of antiquity) was attributed to
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Mao and Markets: The Communist Roots of Chinese Enterprise
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1538:
1536:
1534:
1125:"Engineers' Moral Responsibility: A Confucian Perspective"
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of classical Chinese philosophy and a central doctrine of
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Questions and Replies between Tang Taizong and Li Weigong
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never expands on what this term means, but Zisi's text,
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1860:) In: Alleton, Vivianne and Michael Lackner (editors).
1004:. In his essay Plaks argues that since the text of the
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are still to be seen in the Book of Rites, namely the
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1287:..., vol. 2. (Jiulong: Nan shan shu wu, 1976), 322—38
968:, a leading figure of modern Chinese literature, saw
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30:"Zhongyong" redirects here. For the ruler of Wu, see
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1713:(Di 1 ban. ed.). Beijing: Hua yi chu ban she.
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1813:The World's Religions: Our Great Wisdom Traditions
1304:Media Ethics and Global Justice in the Digital Age
1408:Confucius specifies four common scenarios in the
1008:is "too easy", this factor is, as paraphrased by
935:from progress. In his comment, Mao said that the
919:which simultaneously opposes the abolishment of
641:and David L. Hall titled their 2001 translation
354:
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1616:"The Ideological Persuasion of Chiang Kai-Shek"
1222:Dao Companion to Classical Confucian Philosophy
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1815:. New York, New York, US: HarperCollins, 1991.
923:and excessive exploitation. According to Mao,
578:. The text was adopted into the canon of the
524:(Kong Zi). It was originally a chapter in the
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1968:
1369:, one of the writings attributed to Confucius
1123:Jing, Shan; Doorn, Neelke (1 February 2020).
84:
8:
1319:In another of Confucius's four major books,
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68:(top) and modern (bottom) Chinese characters
1396:. University of Hawaii Press. p. 232.
1307:. Cambridge University Press. p. 123.
972:as major contributing factor of the abject
684:means bent neither one way or another, and
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1390:Brigg, Morgan J.; Bleiker, Roland (2011).
1267:. Oxford University Press. p. 76n50.
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1357:"The Doctrine of the Mean by Confucius"
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1022:, a "major impediment" to translation.
1245:... The biography of Confucius in the
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1453:The Great Digest and Unwobbling Pivot
1012:, an author of a book review for the
7:
1818:Williams, Edward T. "Ancient China"
1800:Stanford Encyclopedia of Philosophy
954:On another occasion, Mao cited the
820:prior to the twentieth century the
1802:. 2006. Accessed: 23 October 2008.
25:
2266:Three Strategies of Huang Shigong
947:past the point where they can be
492:Cover of a modern printed edition
2353:The Twenty-four Filial Exemplars
1603:. 中央文物供應社總經銷. 1979. p. 113.
1477:Encyclopædia Britannica (2008).
1301:Christians, Clifford G. (2019).
1043:
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520:(Kong Ji), the only grandson of
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27:Central doctrine of Confucianism
1061:, a tenet of the philosophy of
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2316:Biographies of Exemplary Women
1897:, description and excerpts at
1829:vol.17, no. 1/4 (1967): 15-35.
1820:The Harvard Theological Review
1347:His poems embodied Confucius'
1225:. Springer. pp. 119–121.
1129:Science and Engineering Ethics
471:
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355:
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1:
702:is divided into three parts:
2392:Four Books and Five Classics
1930:, an English translation by
1919:, an English translation by
1908:, an English translation by
1822:vol.9, no.3 (1916): 258-268.
1782:The Journal of Asian Studies
1770:The Journal of Asian Studies
1465:Internet Sacred Text Archive
1335:. Harvard University Press.
1019:The Journal of Asian Studies
713:The Process – Politics
516:. The text is attributed to
2346:School Sayings of Confucius
1423:. SUNY Press. p. 142.
1098:in ancient Greek philosophy
18:Doctrine of the Golden Mean
2408:
2211:Thousand Character Classic
1744:"王连龙：《保训》与《逸周书》-法家经典--新法家"
1614:Loh, Pichon P. Y. (1970).
1547:"THE DOCTRINE OF THE MEAN"
1285:Xueshu yu zhengzhi zhijian
1180:Suh, Jungho (March 2020).
1142:10.1007/s11948-019-00093-4
998:", which was published in
828:, included in this is the
688:represents unchanging. In
64:"Doctrine of the Mean" in
36:
29:
1573:"On Doctrine of the Mean"
1513:"On Doctrine of the Mean"
890:critiqued the doctrine.
582:movement, as compiled by
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455:
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94:
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2116:Etiquette and Ceremonial
2075:Spring and Autumn Annals
1927:The Doctrine of the Mean
1916:The Doctrine of the Mean
1827:Philosophy East and West
1709:Xun, zhu zhe Lu (1995).
1648:; Qiao, Kunyuan (2022).
1367:The Doctrine of the Mean
1321:The Doctrine of the Mean
1059:Golden mean (philosophy)
700:The Doctrine of the Mean
696:The Doctrine of the Mean
674:The Doctrine of the Mean
655:The Doctrine of the Mean
629:'s translations include
572:The Doctrine of the Mean
2238:The Methods of the Sima
2222:Seven Military Classics
2204:Hundred Family Surnames
2197:Three Character Classic
2172:Classic of Filial Piety
1837:Encyclopædia Britannica
1480:Britannica Encyclopedia
835:Recently in China, the
132:ㄓㄨㄥ ㄩㄥ
2144:Commentary of Gongyang
1789:"The Chinese Classics"
1261:Gray, Patrick (2016).
1219:Shen, Vincent (2013).
1199:10.1556/204.2020.00004
1079:Argument to moderation
759:
613:(aka Simon Leys) used
564:
493:
341:
2387:Chinese classic texts
2151:Commentary of Guliang
1654:Yale University Press
1571:Qiubai, Deng (2006).
1511:Qiubai, Deng (2006).
1361:philosophy.lander.edu
1329:Kuhn, Dieter (2009).
1027:Tsinghua bamboo slips
987:Translation and study
754:
643:Focusing the Familiar
491:
2330:Four Books for Women
2245:Six Secret Teachings
2013:Doctrine of the Mean
1947:Chinese Text Project
1905:Doctrine of the Mean
1894:Doctrine of the Mean
1711:Wu sheng di Zhongguo
1662:10.2307/j.ctv3006z6k
1646:Marquis, Christopher
1620:Modern Asian Studies
1417:Huang, Yong (2014).
1410:Doctrine of the Mean
1349:Doctrine of the Mean
1281:Doctrine of the Mean
1243:Doctrine of the Mean
1102:Wasat (Islamic term)
1006:Doctrine of the Mean
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726:Doctrine of the Mean
599:Doctrine of the Mean
499:Doctrine of the Mean
406:Revised Romanization
310:Baxter–Sagart (2014)
49:Doctrine of the Mean
1874:. p. 311-331.
1483:. Rosen Pub Group.
1186:Society and Economy
1135:(1): 233–253 fn 5.
1014:De l'un au multiple
336:Vietnamese alphabet
1784:57.2 (1998): 397-.
1091:Naive dialecticism
939:also goes against
867:. You can help by
812:In Chinese society
771:respectable person
760:
741:respectable person
730:respectable person
653:The authorship of
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39:Nicomachean Ethics
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2368:
2337:Lessons for Women
2137:Commentary of Zuo
2102:Book of Documents
2095:Classic of Poetry
2086:Thirteen Classics
2054:Book of Documents
2047:Classic of Poetry
1910:A. Charles Muller
1794:Riegel, Jeffrey.
1760:Fogel, Joshua A.
1671:978-0-300-26883-6
1490:978-1-59339-292-5
1430:978-1-4384-5291-3
1403:978-0-8248-6096-7
1342:978-0-674-06202-3
1314:978-1-107-15214-4
1274:978-0-19-935972-1
1232:978-90-481-2936-2
974:ethnic stereotype
885:
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826:the Four Classics
747:Self-watchfulness
706:The Axis –
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199:Yale Romanization
105:Standard Mandarin
16:(Redirected from
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2323:Classic of Music
1984:Chinese classics
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1882:, 9782735107681.
1849:Plaks, Andrew. "
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1010:Joshua A. Fogel
992:Andrew H. Plaks
989:
907:'s analysis of
894:Chiang Kai-shek
881:
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865:needs expansion
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178:Romanization
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2309:Bai Hu Tong
2283:Mathematics
1943:James Legge
1921:James Legge
1833:"Zhongyong"
1806:Pound, Ezra
1796:"Confucius"
1583:16 November
1523:16 November
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1087:in Buddhism
917:eclecticism
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739:said, 'The
710:Metaphysics
690:James Legge
603:James Legge
593:translated
363:Korean name
303:Old Chinese
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2376:Categories
2252:Wei Liaozi
1997:Four Books
1938:Zhong Yong
1880:273510768X
1755:References
1688:1348572572
1626:(3): 212.
1174:Dynasties.
1085:Middle Way
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213:Jyutping
184:Tzon-yon
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2027:Mencius
1858:Archive
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