Doctrine Of The Mean Outline.docx

Alwin Joseph J. Ramos Chinese Philosophy

“An Outline of the Doctrine of the Mean by Kong Zi”

The Doctrine of the Mean or Zhongyong is both a doctrine of Confucianism and also the title of one of the Four Books of Confucian philosophy. The text is attributed to Zisi or Kong Ji, the only grandson of Confucius. It was published as a chapter in the Classic of Rites. The phrase "doctrine of the mean" first occurs in Book VI, verse 29 of the Analects of Confucius: The Master [Confucius] said, the virtue embodied in the doctrine of the Mean is of the highest order. But it has long been rare among people — Analects, 6:29 (Burton Watson tr.) The Analects never expands on what this term means, but Zisi's text, The Doctrine of the Mean, explores its meaning in detail, as well as how to apply it to one's life. The text was adopted into the canon of the Neo-Confucian movement, as compiled by Zhu Xi. Interpretation The Doctrine of the Mean is a text rich with symbolism and guidance to perfecting oneself. The mean is also described as the ["unswerving pivot" = Ezra Pound] 'unwobbling pivot' or zhongyong. Zhong means bent neither one way or another, and young represents unchanging. In James Legge'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 his or her inferiors. S/he always does what is natural according to her or his status in the world. Even common men and women can carry the mean into their practices, as long as they do not exceed their natural order.

The Doctrine of the Mean represents moderation, rectitude, objectivity, sincerity, honesty and propriety. The guiding principle is that one should never act in excess. The Doctrine of the Mean is divided into three parts: The Axis – Confucian Metaphysics The Process – Politics The Perfect Word/Sincerity – Ethics (The Great Digest and Unwobbling Pivot, 1951). Guidelines Doctrine of the Mean instructed three guidelines—Self-watchfulness, Leniency and Sincerity— on how to pursue Doctrine of the Mean, and those who follow these guidelines can be called superior man: "Zhong-ni said, 'The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean.” Self-watchfulness This guideline requires self-education, self-questioning and self-discipline during the process of self-cultivation. This principle was demonstrated in the first chapter of Doctrine of the Mean:[4] "The superior man 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 man is watchful over himself, when he is alone."[5] Leniency This guideline requires understanding, concern and tolerance towards one another. Leniency was demonstrated in the 13th chapter: "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." 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 behaving to a friend, as I would require him to behave to me.” Sincerity Sincerity contributes to a close connection between Heaven and human. This guideline was demonstrated in the 23rd chapter: "It is only he who is possessed of the most complete sincerity that can exist under heaven, 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 Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion."

In Chinese society In China prior to the twentieth century the Doctrine of the Mean was integrated into the education system statewide. Also, one of the prerequisites for employment in the imperial government was the study and understanding of the Four Classics, included in this is the Doctrine of the Mean. 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. Recently in China, the New Confucians revisited the Classics, because of its strong foundation in the educational system. Using the Doctrine of the Mean 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.

Disputes Chiang Kai-shek and Sun Yat-sen both analyzed the doctrine. Mao Zedong, the founding father of the People's Republic of China, viewed Doctrine of the Mean as a mutation of eclecticism, which draws upon multiple theories, styles, or ideas to gain complementary insights into a subject. According to Mao's comment on Ai Siqi's analysis of Doctrine of the Mean, Doctrine of the Mean is an eclecticism which simultaneously opposes the abolishment of exploitation and excessive exploitation. According to Mao, Doctrine of the Mean failed to realize that something deserves absolute negation, and in compromise, Doctrine of the Mean prevented China from progress. In his comment, Mao said that Doctrine of the Mean also goes against dialectics as it stops qualitative change by emphasizing maintaining balance and harmony. Lu Xun, a leading figure of modern Chinese literature, saw Doctrine of the Mean as major contributing factor of the abject ethnic stereotype in modern China, believing it prevented reform from happening. In his speech Silent China, 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."

Zhongyong 中庸, "Doctrine of the Mean", is a Confucian Classic and part of the Four Books (Sishu 四書). It is actually a chapter of the ritual classic Liji 禮記, was extracted from this book and treated as a separate book from the Song period 宋 (960-1279) on. There are several opinions about the authorship of the Zhongyong. It is traditionally attributed to Zisi 子思 (Kong Ji 孔伋), a grandson of Confucius. Cui Shu 崔述 (Qing) doubted this because of linguistic evidence. The text seems, as modern authors also stress, at least partially to have been compiled during the Former Han period 前漢 (206 BCE-8 CE).

The concept of "the mean" is a core idea of Confucianism. It says that in all activities and thoughts one had to adhere to moderation. This would result in harmony in action, and eventually in a harmonious society. Pure harmony without wandering from the central tone (an image from the field of music) and standing in the center without leaning towards one side would keep all social positions stable. A man in a high position must not be arrogant, otherwise the people would rebel. Simple-minded persons in high position must not think of their own profit, otherwise the social structures would be disrupted. Wisdom (zhi 智), kindheartedness (ren 仁) and courage (yong 勇) were there are three virtues of the mean way that would keep stable all social relations. The cultivation of the self, the regulation of society and the government of a whole state all depended on the adequate behavior of each member of society. All of them had to be geared to the mean and the center. A very important aspect treated in the Zhongyong is sincerity (cheng 誠). Sincerity was the actual nature of Heaven that was transmitted to all beings. It was the root of human behavior, and without sincerity there was no man. Man had to seek for the good through self-cultivation, and he had to keep it in his heart so that sincerity automatically found its way into the center of all his deeds and thoughts so that no further strains were necessary to bring it about. The man who clung to the mean learned in all broadness, questioned with caution, was careful in his thoughts, discussed clearly, and acted faithfully. The rulers of antiquity achieved the mean way and the utmost clarity by following a virtuous path of life and caring for learning more and deeply. Learning thus became a fundamental requirement of Confucian education. Heaven and spirits were, in the eyes of the Confucians, helpful instruments for a ruler or everyday person by indicating them through omens or other means that they were on the right way or not.