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The position, influence and historical remarks of “The Doctrine of the Mean”
Author: Chen Lai
Source: “Tongyue Forum” 2018 Issue 11 Time: Confucius was the 10th day of the 11th month of Wuxu in the 2569th year of Confucius’s reign, and the 10th day of the 10th day of the 2569th year of the 25th year of the 26th year of the 26th year of the 25th year of the 26th year of the 25th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 2 The concept of “Doing the Mean” is inherited from the concepts of the Middle Way, the Central Action, and the Central Righteous View in the “Book of Changes” and the “Zhongzhong” concepts in the “Shangshu” can all be regarded as the pure source of the thinking of the Doctrine of the Mean. It has always been Confucius’ thinking of “Two-Practice” with the Doctrine of the Mean as the ultimate virtue, and proposed the “Tongzhong” concepts, and the Doctrine of the Mean began to clearly become a kind of real wisdom. In the Han Tang Dynasty, Zheng Xuan explained the doctrine of the mean from the perspective of virtue and nature. During the Wei Dynasty and the Southern and Northern Dynasties, He Yan, Dai Yong, Emperor Wu of Liang and others began to use the Doctrine of the Mean as a guide to seek the ability of Confucianism, Taoism, Mysticism, and Buddhism to understand. The discussion of the Doctrine of the Mean in the Tang Dynasty focused on “intellectual discussion”, but Li Ao began to notice the humanitarian discussion problem about “character”. Liu Yuxi understood the Doctrine of the Mean from the perspective of realm, which set the forth for the introduction of the Doctrine of the Mean in the Song Dynasty. Zhiyuan of the Northern Song Dynasty understood the “Doctor of the Mean” by teaching the middle way. Qi Song believed that the important thought of the “Doctor of the Mean” was the statement of life, and the “talk of life” had an impact on the lexiconists. The rulers of the Song Dynasty also highly valued the Doctrine of the Mean. They understood the Doctrine of the Mean for the purpose of political principles, and intended to conquer the thoughts on governing the country. The Taoist scholar’s “Doctor of the Mean” describes the four dynasties of the Song, Yuan, Ming and Qing dynasties. Zhu Zi promoted the transformation of Confucianism from the Five Dynasties to the Four Dynasties. Zhu Zi believed that the Four Books were the essence of Confucianism. He inherited the theoretical thinking of the two Chengs and created a new purpose for the study of “Doctrine of the Mean”, namely the study of the mind and nature in the “Doctrine of the Mean” and the Taoist theory with the focus of “the mind of Tao is only subtle”. The Doctrine of the Mean describes the history, and has experienced four stages: morality, political theory, character and ritual theory.
【Keyword】《Chinese”Yong”; virtue; politics; character; Taoism
The earliest record of “The Doctrine of the Mean” was read in “Historical Records: Confucius Family” by Sima, Xihan. “The Family of Confucius” is an important activity to talk about Confucius’ life and his life. Sima, here he clearly stated that “Zi Si wrote “The Doctrine of the Mean”. Zisi is Confucius’s Shuzi. Because Sima is a big historian, “History Records” is a historical work of Via, so it has high authority. Sima performed this clear and accurate record and made a clear instigation of the author and work of the Doctrine of the Mean.
After Sima’s tenure, another major historical work was “Han Shu”. One of the more records in “Han Book” than “Historical Records” is “Artist Book”, which is a book about the circulation of books. In “Han Book·Article and Literature”, the “Two Chapters of “The Doctrine of the Mean” are recorded. There are some disagreements in later generations about this theory. Some people think that the Doctrine of the Mean we will see tomorrow should have been divided into two chapters at that time. The author of “Han Shu·Archives” saw two chapters of “The Doctrine of the Mean”, so he wrote two chapters of “The Doctrine of the Mean”. Then the real text, that is, the text “Doctus of the Mean” we see now, was first seen in “Travel”. Dai Sheng of the Han Dynasty, the “Travel Notes” he compiled was called “Little Dai’s “Travel Notes”, with a total of forty-nine articles, and the thirty-first of them is “The Doctrine of the Mean”. This is the complete text of “The Doctrine of the Mean”, and the earliest we saw it was in “Travel”.
The author of “The Doctrine of the Mean” is Zisi, and there are also records in “Kong Ruzi”. “Confucius: Ju Wei Chapter” quotes Zi Si’s own words. He said that his ancestor was Confucius. “The ancestor was wronged by Chen Cai’s “Year”, but I was trapped in the Song Dynasty, but I was trapped in the Song Dynasty, so I had to do nothing?” [①] Confucius was trapped in the Song Dynasty and wrote “Year”, and I was trapped in the Song Dynasty, so I also wanted to do something, so he wrote “Forty-nine chapters of the “Doing the Mean”. In addition, in “Confucius”, a conversation between Duke Lu Mu and Zisi was recorded. Duke Lu Mu asked Zisi and said that your book recorded a lot of Master’s words, which are Confucius’ words. Some people think this is actually your own words, “may be called a rebellion of Zi.” Zisi said that the words of my ancestors I remembered, “If you hear it, you will hear it from others”[②], some of which I hear it with my ears, and some of which are told by others, but in general, they are “not out of their mind”, and their great intentions are preserved. The author of the above statement should be Zisi. Therefore, from the Han Dynasty to the Tang Dynasty, everyone accepted it and believed that Zisi wrote the “Doctor of the Mean”.
But in the Northern Song Dynasty, there were differences in the sound of this problem. Eun Yang, a literary scholar in the Northern Song Dynasty, started to raise doubts about the author from the content, whether “The Doctrine of the Mean” was written by Zisi. This is how he came from: after Zisi was a saint, he was Baozhuang Confucius’s Seizi “should be given the truth.” What he passed down should be true, “and why do he say that there are strange things to the saints? “[③] But some of his statements are different from Confucius. Why is this? So, in what aspects is the difference between what Confucius said in “The Doctrine of the Mean”? He said, when we read “Theory”, Confucius is a sage, but he Baobao.com Recommended is “learning and then coming, and then becoming successful after a long time”. He is a saint who “learning and knowing”. However, in “The Doctrine of the Mean”, Zisi said, “to show his own nature,” It means “to be honest without learning, one can do it without learning; to be honest with oneself, one can learn and know it”[④], that is, in addition to “to learn and know it”, there are also people like “to be able without learning”. He said that Confucius still needed to achieve saints through learning. If there are still those who “to be able without learning” who can become saints without learning, then who can be considered ? Then no one deserves it. So he thought this lecture was a “useless empty words” and an empty word that was not effective. This view seemed a bit absurd in his opinion, unlike Confucius’ words. Since it was not like Confucius’ words, the author of this work should not be Zisi. Therefore, Euroyang Xiu raised some doubts about whether the author was Zisi. After the Song Dynasty, there were some differences in the authors of “Dogs of the Mean”, but in general, it should be said that most scholars still accepted Zisi’s conclusion of “Dogs of the Mean”.
The development of the pre-Qin doctrine of the Mean
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