What is the mean

The so-called "moderate" means is a set of theories and methods advocated by Confucius and explained by zisi to improve the basic moral quality of people to achieve peace and harmony.

This theory and method to improve the basic moral quality of a person includes theme ideology, theoretical basis, specific content, main principles, testing standards, methods of knowledge and behavior, and important approaches. content. These contents are centrally reflected in chapter 33 of the "moderate. The description is as follows.

1. Theme

The theme of the "moderate" approach is to educate people to cultivate themselves consciously, supervise themselves, educate themselves, and improve themselves, and cultivate themselves into an ideal personality, to achieve the ultimate good, to benevolence, to sincerity, to the Tao, to the virtues, to the Holy, to the outside of the path of the ideal person, to create "to the heaven and earth in the universe" of "peace and harmony" realm.

This topic is embodied in the first chapter of the doctrine of the mean.

"The life of the destiny is the way, the way of thinking is the way, and the way of practice is the way of teaching ." In a concise and concise manner, the core of the theme of "the mean of the middle" is self-education. "Destiny" refers to the goodness of human nature. "The Way of Thinking" means that people's self-education means doing things according to people's kind nature. Self-education is based on the principle of humanity.

"The Tao can also be separated. Therefore, the gentleman is cautious about what he does not turn a blind eye, and fear what he does not hear. Mo Jian Hu yuan, Mo Xian Hu Wei. Therefore, the gentleman is cautious about his independence ." Self-education runs through people's life, and people cannot do without self-education for a moment. A strong spirit of self-discipline and self-supervision is required to carry out self-education throughout the whole process of life. This spirit is called Shen alone. That is to say, when you are alone, others can't see their own behaviors and can't hear their own words. You can also exercise caution in self-reflection, self-discipline, and self-supervision.

"When the joys and sorrows are not mentioned, all those sent are the sum of the vertices ." Reveals the goals of self-education, self-discipline, and self-supervision. "Also, the world's big books, and also, the world's reach ." This article points out the significance of self-education goals. "To the center, the place of Heaven and the Earth, all life education ." It is the unlimited merit after the goal of promoting self-education, that is, the effect after the moral character of benevolence, perfection, sincerity, perfection, perfection, and perfection. Neutralization is the realization of self-value, and neutralization is the embodiment of social value.

Li Liwu of the Song Dynasty analyzed the first chapter of the doctrine of the mean and made a very high comment on the doctrine of the mean. He said: "The Power of the mean is only good, but its meaning is only small. The first chapter is about nature, life, Tao, teaching, and the meaning of the mean; to give up fear, to be alone, to be in the path; To Be In The neutralization, to be in the body; to be in the position of education, the great success of mingren."

Zhu Xi also spoke highly of this chapter. "The first chapter on the right," he said in the moderate clause. The implication of the sub-statement is to declare that the origin of the first probe is heaven and cannot be easily. In fact, the body is ready for itself and cannot be separated. The sub-statement is a matter of saving and observing, and the ultimate power of the Holy Spirit is achieved. The scholars who want to seek self from themselves here, so as to lure themselves out of the law, and to make full use of their own goodness. Young's so-called article is also true ."

Of course, it is impossible for them to clearly point out the theme of the mean as we do today: self-cultivation, self-education, self-discipline, self-supervision, and self-improvement, so as to cultivate themselves into an ideal personality, to achieve the ultimate good, sincere, to benevolence, to the Tao, to the virtues, to the Holy, to the outside of the path of the ideal person, to create "to the heaven and the earth in the universe" of "peace and harmony" realm.

2. Theoretical Basis

The theoretical basis of the doctrine of the mean is the unity of Heaven and Man. Generally, people talk about the unity of Heaven and Man in Philosophy. Most of them refer to the "Do your best, know its nature, and know its nature, then zhitian Yi "(" Do your heart "), while ignoring the moderate way of Heaven and Man, but also ignoring the true meaning of Heaven and Man. The true meaning of "Heaven and Man" is to unite in sincerity and perfection, to achieve "Harmony, heaven and earth, and to cultivate everything", "Only the world to sincerity, in order to do its best. If we can do our best, we can do our best. If we can do our best, we can do our best. If we can do our best, we can praise the world; you can enjoy the cultivation of heaven and earth, then you can participate in the realm of Heaven and Earth. "Harmony with heaven and earth Parameters" is Heaven and Man. This is the true meaning of "moderate" Heaven and Man. Therefore, the doctrine of the mean begins with the saying of destiny, the saying of probability, And the saying of Taoism, and finally the saying of religion. 'To ". This is the highest level to be achieved by saints. This is the true sense of harmony between Heaven and Man. Heaven and Man are good and beautiful days, while Heaven and Man are good and beautiful people like good and beautiful days, harmony between Heaven and Man is what people consciously cultivate to benefit mankind and the ideal realm of nature like a beautiful and kind day.

The unification of Heaven and Man in the doctrine of the mean is manifested in the following aspects.

(1) Integration of heaven and Humanity

Tiandao is sincerity, while humanity is sincerity. This is the original day to start people, all people in the day. That is to say, it requires that humanity be consistent with heaven. The doctrine of the mean said: "Good Faith, the way of heaven is also. Those who are honest, the way of man is also. Those who are honest, do not give up, do not think, calm in the Tao, saints also. Those who are honest and choose good and stubborn ."

Zheng Xuan said: "the man who is honest is also a man of nature, a man who learns and is also a man of sincerity ." Kong yingda said: "This Sutra is the path of sincerity, and the spirit of heaven is also. Then, when people learn their sincerity, It is the fatigue of heaven, not the sincerity, do not think, if the spirit of heaven, there is a life to kill Believe in four, it is the way of heaven. If you are honest, you can learn from this sincerity. If you do not want to learn it, you cannot. Those who are honest do not give up, do not think, calm in the middle of the TAO, the saints are also, this re-say above the good way also. Only the holy person can however, that does not encourage and from when good, do not consider and self in good, leisure and from in the road, to saints in heaven natural, so the holy person in the cloud. Those who are honest, those who choose good and stubborn, and those who are honest, the way of man is also. The ultimate sincerity is the result of learning, and the sage is also. The words choose good deeds and firmly hold them, and you will be able to do so with sincerity ."

According to Zheng Xuan and Kong yingda, there are two types of the unification of heaven and humanity: one is the unity of Heaven and Man of the sage, and the other is the unity of Heaven and Man of the sage. The harmony of Saints is the instinct of Heaven and Man. The harmony between man and man is achieved through learning. It should be said that there is also the harmony between humans and nature. The doctrine of the mean says: "You know what you are, or learn what you know, or you know what you are, or you know what you are learning. Or safe, or good, or barely, and its success ." It can be said that the person who knows and operates safely is a saint, and the person who learns and knows and makes good deeds is a sage, and the person who knows and barely makes a trip is a mortal. Both sages, sages, and mortals can reach the realm of Heaven and Man with sincerity and perfection. However, it is difficult for scholars not to embrace the realm of Heaven and Man.

(2) Integration of nature and human nature

The purpose of the unity of heaven and humanity is to combine nature and human nature. Nature is the ultimate good, the ultimate sincerity, to the benevolence, to the truth, that human nature should also be the ultimate good, the ultimate sincerity, to the benevolence, to the truth. Only by achieving the ultimate in goodness, sincerity, benevolence, and nature of human nature can we be truly harmony between man and nature, create an outline of the world, and create a great foundation of the world, in order to be familiar with the principle of heaven and earth to cultivate all things, to achieve the mean of the mean.

(3) Integration of rationality and emotion

The unification of Heaven and Man in the doctrine of the mean is also manifested in the unity of reason and emotion. The joys and sorrows of people are the natural attributes of people and the manifestations of emotions. In order to pursue the ultimate sincerity, perfection, benevolence, and authenticity of human nature, therefore, we need to restrict and limit our emotions. Therefore, "the doctrine of the mean" says: "The sum of joys, sorrows, sorrows, and sorrows is the sum of vertices ", only "to the central" can Heaven and Man be heaven and earth ("Heaven and Earth", "everything ").

(4) combination of ghosts and saints

The unification of Heaven and Man in the doctrine of the mean also includes the unity of ghosts and gods and saints. Chapter 1 of the doctrine of the mean: "The Tao of the gentleman, this body, and the common people; test the Three Kings, and create the heavens and the earth without conflict, the quality of the ghosts and gods and no doubt, the day also; if you are a saint, let us know. This is why the gentleman moves and the world is the world, while the world is the world, and the world is the world ." I believe that there is no doubt about ghosts and gods. Even if I know heaven, there will be no doubt when the Sages come out after the hundred generations, even if I know people. It indicates that heaven and heaven in the doctrine of the mean include ghosts and gods, while people include saints. In the true sense, Heaven and Man contain the unity of saints. Ghosts and gods are the general term of heaven and earth and ancestor. Therefore, the daily essentials of the ancients also contain the components of the dead (ancestor). tianzi itself is an adult standing in the world, the sky above his head.

(5) Integration

The unification of Heaven and Man in the doctrine of the mean also includes unity of the interior and the outside. Chapter 4 of the doctrine of the mean reveals the unity of the inside and the outside. Its text cloud: "sincere, self-contained; and The Tao, also. Honest, the beginning of things, not honest. This is why the gentleman is very expensive. If you are not a self-contained person, you can also make things. Cheng ji, Ren also; Cheng Wu, zhiye. Also. The internal channel is also. ." The path of the outer, that is, the combination of the outer and the outer. Therefore, the harmony between Heaven and Man in the "moderate" way is combined with sincerity. This internal unity can be regarded as the unity of moral consciousness and moral behavior, or the unity of self and thing, or the unity of knowledge and behavior.

Therefore, Yang Xiaohua of the Qing Dynasty's "moderate outline" cloud: "the doctrine of the mean" book, with the purpose of "not far from the road" sentence, the words will be traced to every day, "Dai Ji. liyun: 'The Man, the exchange of the virtues and yin and yang of heaven and earth, the meeting of ghosts and gods, and the show of the five elements. 'The man, the heart of heaven and earth, the end of the five elements, also taste, voice, and color. 'The Son is wise, and it shall be the original heaven and earth, and the ghost and God, who have come to say this. That is, the virtue of Heaven and Earth. The word life is included in the fair. 'Benevolent also 'is the heart of Heaven and Earth. Joys and sorrows, that is, the end of the five elements, and the word "Shen alone", especially shows that people want to practice and fulfill the essence. In this book, the words "benevolent" and "sincere" are also the pivot. The saying is "Do not eat people", the saying is "Do not know people", and the saying is "wait for others ', the saying goes, 'the hundred worlds refer to saints without confusing people, 'and each section mentions the word 'people' to explain the purpose of 'not far from others. The book starts with 'day', ends with 'day', and ends with a word of heaven and a word of heaven. The saying is the saying of heaven, And the saying is the saying of heaven. The purpose of Heaven and Man. While the ghosts and gods are virtue, and the true machines of Heaven and Man are also explained. With the Holy Spirit of Heaven, the Holy Spirit of heaven, and do not care about the saying, do not care about the Holy Spirit, and wait for the person to continue, the saints are also holy. Who? Jun Chen, father and son, couple, Kundi, and friends. So are people. People can be benevolent. The nature is human nature, the Tao is human, and the instructors teach people. Mencius said: 'The reason why people are different from animals and animals is that the common people go to the gentleman. 'The Sub-things are clear, so they are also saved. Because it is not far away from people, and the eyes of the saying Yong, said that the saying can not be left away, began with Shen alone, very day counselor, just complete the original face, no loss in the room. Zith uses the doctrine of the mean name book, 'yonder's trip of the mediocre saying of Shen ', Yong's character Yu Dao is not far from the person's chapter finishing eye, self-series book purpose ."

3. Details

The specific content of the doctrine of the mean mainly includes wudadao, sandad, and jiujing.

(1) wudadao

Wudaandao mainly uses the mean to regulate five kinds of interpersonal relationships. These five basic interpersonal relationships are the relationships between the monarch and Chen, the father and son, the husband and wife, the brothers, and friends. These five interpersonal relationships are the interpersonal relationships that pass through the world. Chapter 4 of the moderate describes the relationship between couples in detail, and mentions the relationship between couples to a very high position .. Qi wenyun: "The meeting of the gentleman is hidden. The ignorance of a couple may be related to Zhizhi. Even though the Saints do not know about it. The couple is not Xiao, you can do it; and to also, although the sage also has a year can not say the gentleman's way, the end of the couple, and to also, look at the world ." Chapter 2 discusses the path of father and son, Jun Chen, brother, and friend. Let's take a look at the two chapters of slogan.

Wudao is the five interpersonal relationships that pass through the world. By correctly handling these five interpersonal relationships, we can achieve a peaceful and harmonious ideal realm. As the saying goes: "Because the sage belongs to the world, China is the only person, and the person who does not mean it, he must know his feelings, build it in his righteousness, and understand its benefits, it is up to its troubles, and then it can be. What is human feelings? Joy, anger, sorrow, fear, love, desire, seven cannot learn and can. What is righteousness? Father and mercy, son Xiao, brother Liang, younger brother, husband and righteousness, female listener, Changhui, youshun, Jun Ren, Chen Zhong, ten are called Man-righteousness. It is a matter of confidence, that is, the benefits of the people; competition for the killing, that is, the suffering of the people. Therefore, the reason why the sage manages the seven emotions, repairs the righteousness, stresses the faith in the building, stands for the resignation, and competes for the gifts. How can this be solved ?"

(2) sandad

What is the basis for adjusting these interpersonal relationships? By virtue of people's moral character and wisdom, the three dades are available. Sandad is intelligence, benevolence, and courage. Intelligence, benevolence, and courage are the moral character used to regulate the relationship between upper and lower, parent and child, husband and wife, brothers, and friends. How can wisdom, benevolence, and courage be cultivated? Cultivate and reinforce by honest and kind moral consciousness. Therefore, chapter 4 of the doctrine of the mean states: "The world reaches the 5th, so the trip is three. Yue: Jun Chen, father and son, husband and wife, Kundi, and friends. Five, the world's reach. Zhi, Ren, and Yong, and Dade of the world, so the one who can do the same. Or born, or learned, or sleepy, or known. Or safe, or difficult, or barely, and successful. Zi Yue: 'Be studious and knowledgeable, be practical, and be brave. If we know the three, we know that we cultivate ourselves. If we know that we cultivate ourselves, we know that we govern people. If we know that we govern people, we know that we govern countries in the world. '"

(3) jiujing

9 classics is the 9-piece task in which the common saying goes to govern all countries in the world to achieve peace and harmony. These nine tasks are: self-cultivation, respect for good people, caring for family members, respecting ministers, caring for ministers, caring for the people, encouraging various craftsmen, preferential treatment for guests from afar, and appeasing princes. If you cultivate yourself, you will be able to achieve a good personality. If you respect people, you will not be confused. If you love your family, there will be no resentment between your uncles and brothers. If you respect your minister, you will not be confused when you govern your political affairs, the secret will do its best to repay the debt; the common people will be encouraged when they are caring for the common people; all kinds of craftsmen will be encouraged, and wealth will be sufficient; and the guests from far away will be favored, and the Quartet will return smoothly; appease the princes, you will be honored in the world. To do a good job in these nine tasks, we must use the sincerity, benevolence, and goodness of love to fully reflect the good personality of the mean. After completing these nine tasks, we have actually adjusted nine types of interpersonal relationships. Adjusting these nine interpersonal relationships is an important guarantee for the world's countries to achieve peace and harmony. The proposal of the 9 classics is about Shang Shu. yao Dian's "keming Junde" aims at the peace, harmony, and ideals of the nine generations, and the "ways of going to college" with the help of common people, common people, and concord Wanbang, the Inheritance and Development of the peace and harmony ideals in mingmingde, in the favor of the people, and in the perfection of perfection.

4. Main Principles

There are three main principles of the doctrine of the mean: one is to exercise caution and self-repair, the other is to be loyal and tolerant, and the third is to be sincere and sincere. And discussed separately.

(1) self-repair with caution

This principle requires people to adhere to self-education, self-supervision, and self-discipline in the process of self-cultivation. The first chapter of the doctrine of the mean puts forward this principle. Qi wenyun: "The Taoist can neither be separated nor be separated. Therefore, the gentleman is cautious about what he does not turn a blind eye, and fear what he does not hear. Mo Jian Hu Yin, Mo Xian Hu Wei. Therefore, the gentleman is cautious about his independence ." People must strictly and consciously cultivate themselves, especially when a person is alone, they should be more cautious in self-reflection, self-discipline, self-education, and self-supervision. Be cautious when others cannot hear their own speeches. Do not say anything against morality. In places where others cannot see their own things, they always keep the mean of the middle, to be honest, to benevolence, to goodness, to the Holy Spirit, you must adhere to the principle of self-repair with caution. Adhering to this principle is an infinite pleasure, and its functions are infinite. Therefore, "moderate" Chapter 1 cloud: "The gentleman's way, simple and gentle. Zhiyuan is near, Zhifeng is self, Zhiwei is obvious, can be with the virtue. "Poetry" cloud: 'The potential, though, is also Kong Zhao. 'The gentleman is easy to worry about and has no evil intentions. The young man of a gentleman cannot match any other man, and his only man is no stranger! The cloud of Poetry: 'The room is still worthy of the leakage of the house. 'Therefore, the gentleman does not respect and does not believe in words. The poem said: 'The playing is not without words, and there is no competition in time. 'The gentleman does not appreciate the advice of the people, and is not angry with others. The poem said: 'Do not show your own virtues, and commit your sins. 'The gentleman is honest and the world is smooth. Poetry cloud: 'yu Huai Mingde, do not speak louder. 'Zi Yue: 'The Voice color is for the modern people, and the end is also. 'The poem said: 'The virtues are like Mao. 'Mao youlun, 'the journey of heaven is silent. '!"

(2) moderate tolerance

This principle requires people to compare their hearts, understand each other, care for each other, do not harm each other, be loyal and tolerant, behave in benevolence, and do not contradict each other in parallel. For details about this principle, see chapter 13 and Chapter thirty of the moderate principles.

"Zi Yue: 'The road is not far away. People are far from the road. 'The cloud of Poetry: It's not far from varke. Zhike was an easy-to-use hacker. Therefore, the gentleman manages people, and changes and stops. Not far from loyalty. Do not give yourself to others ."

This idea originated from Confucius, who summarized it to the world. The Analects of Confucius in liren records the words of Confucius in Zhijie Zeng Zi: "We have a consistent path ." Other students asked Zeng Shen what this means. Zeng Shen said: "the principle of husband and son is just loyal ." Loyalty is the party of benevolence. It is said that the core of Confucius's ideology is the principle of loyalty, that is to say, Confucius's core ideology is benevolence and benevolence. Confucius said that "you do not want to do anything, do not do anything ". "The benevolent, who want to stand up and stand up, who want to reach the talents. ." The so-called "ability to get closer" means to compare your mind, that is, the specific implementation of the principle of loyalty.

Zhongshu's path is called "moment" in "university ". The University said: "Do not (do not) What you mean by evil. What is evil is not a matter of sequence. The evil of the past is not the same. Evil to the right, not to the left. Do not turn to the right. This is the way of moment. "This is the loyal way of" do not want to do anything, do not apply to others. Whether it's the truth of faithfulness or the power of perfection, the essence is kindness and fraternity. They all ask people to "I don't want to add people to me, I also want to not add people" (The Analects of Confucius. gong yechang).

(3) sincerity

The principle of perfection is an important principle for the implementation of the mean of the middle. "Only the world is sincere, in order to do its best. If we can do our best, we will be able to do our best. If we can do our best, we will be able to do our best. If we can do our best, we will be able to promote the cultivation of Heaven and Earth; you can promote the cultivation of heaven and earth, then you can participate with Heaven and Earth." Only by adhering to the principle of sincerity can we make full use of our kind nature. If we can give full play to our own kind nature, we can influence others and give full play to the kind nature of others. If we can give full play to the kind nature of all people, we can give full play to the good nature of all things; by giving full play to the good nature of all things, you can participate in the cultivation of all things by heaven and earth. Then it reaches the realm of benevolence and goodness. When it reaches the realm of benevolence and goodness, it can be listed as three in the same heaven and earth. This is the ideal realm achieved by adhering to the principle of sincerity and Perfection. once it reaches this ideal realm, it finds its true position in the universe.

In addition to the above three principles, the "moderate" principle includes the principles of "faithful friend", "kiss", "honest body", and "good faith. I will not discuss it here.