What is the golden mean?

The so-called golden mean is a set of theories and methods advocated by Confucius and expounded by Zi Si to improve people's basic moral quality and achieve peace and harmony.

This theory and method of improving the basic moral quality of a superior person to achieve peace and harmony includes its theme, theoretical basis, specific content, main principles, test standards, methods of knowing and doing, important ways and so on. These contents are reflected in the thirty-three chapters of the Doctrine of the Mean. Simple as follows.

1. Theme

The main purpose of The Doctrine of the Mean is to educate people on self-cultivation, self-supervision, self-education and self-improvement, to cultivate themselves into ideal people with ideal personality, to achieve the best, the most benevolent, the most sincere, the most moral, the most sacred, and to keep the outside world at home, and to create the realm of "harmony between man and nature".

This theme is mainly reflected in the first chapter of The Doctrine of the Mean.

"Destiny is nature, truth is truth, and cultivation is teaching." It just reveals that the core of the golden mean theme is self-education. "The nature of destiny" refers to the goodness of human nature. "Follow nature as the Tao" means that people's way of self-education is to do things according to their good nature. "Practice is teaching" means that self-education is to practice according to the principle of human nature.

"Tao also, not from also, can also from the Tao. So a gentleman is wary of what he can't see, and fear is almost unheard of. Can't see the distance, don't show it. Therefore, the gentleman is cautious and independent. " Self-education runs through a person's life, and people can't live without self-education for a moment. To run self-education through the whole process of life, we need strong spirit of self-discipline and self-supervision. This spirit is called prudence and independence. That is to say, in the case of being alone, others can't see their own behavior and hear their own words, and they can also carefully conduct inner self-reflection, self-discipline and self-supervision.

"Emotions are not expressed, but they are all expressed in the middle." Reveals the goals of self-education, self-discipline and self-supervision. "If you are in the middle, it is the foundation of the world; He who is in harmony will achieve the world. " Pointed out the great significance of the goal of self-education. "In the middle, the status of Heaven is awkward, and everything is born." It is to praise the infinite merit after reaching the ideal goal of self-education, that is, the effect after having the moral character of benevolence, kindness, honesty, virtue and holiness. Neutralization is the realization of self-worth and the embodiment of social value.

Li, a native of Linjiang in the Song Dynasty, analyzed the first chapter of The Doctrine of the Mean, and also made a very high evaluation of The Doctrine of the Mean. He said: "The doctrine of the mean is the best, but its significance is the least. The first chapter explains the meaning of the golden mean from four aspects: sex, life, Taoism and teaching. To avoid fear of independence, we must understand and grasp the way of China; Neutralize, clear the body and use it consistently; With professional education, Mingren has made great contributions. "

Zhu also spoke highly of this chapter. He said in The Mean: "The first chapter is right. The information in Zisishu is based on the following statements: First, the origin of Ming Dow came from the sky, but it was not easy. In fact, he prepared it for himself and could not do without it. Second, preservation and inspection are very important. Finally, it is extremely sacred. Gai Yaowen was complacent in this way, in order to get rid of the self-interest induced by her husband and fill her goodness. Yang's so-called article is based on this. "

Of course, it is impossible for them to clearly point out that the theme of the golden mean is self-cultivation, self-study, self-discipline, self-discipline and self-improvement as we do today, in order to cultivate themselves into ideal people with ideal personality, who can achieve perfection, sincerity, goodness, morality, holiness and transcendence, and create a "harmony" of "how to achieve harmony in heaven and how to raise all things"

2. Theoretical basis

The theoretical basis of the doctrine of the mean is the unity of man and nature. Usually, people talk about the unity of heaven and man mainly from philosophy, mostly from Mencius. "People do their best to know their nature; If you know its nature, you will know its nature "("Dedicated "), while ignoring the harmony between man and nature in the golden mean, and even ignoring the true meaning of harmony between man and nature. The essence of the unity of heaven and man is to be united in sincerity and goodness, so as to achieve "harmony, the position of heaven and the cultivation of all things" and "only the sincerity of the world can make the best use of it." "If you can do your best, do your best; If you can make good use of human nature, you can make good use of things; If you can make the best use of it, you can praise the teaching of heaven and earth; If you can praise the cultivation of heaven and earth, you can go to heaven and earth. " Participating with heaven and earth is the unity of heaven and man. This is the true meaning of the unity of man and nature in The Doctrine of the Mean. Therefore, the golden mean begins with "the nature of destiny, the nature of temperament, the cultivation of Taoism and religion" and ends with "the load of heaven is silent and odorless". "Go on." This is the highest state that a saint should reach, and this is the true unity of heaven and man. The day when heaven and man are in harmony is a kind and beautiful day, and the person who is in harmony with nature is as kind and beautiful as a kind and beautiful day. The unity of heaven and man is an ideal realm that people consciously cultivate to benefit mankind and nature like kindness to heaven.

The harmony between man and nature of the doctrine of the mean is manifested in the following aspects.

(1) Harmony between Man and Nature

Heaven is honesty, and humanity is the pursuit of honesty. This is the original intention of the enlightenment of heaven, and try our best to integrate with heaven. In other words, human nature should be consistent with heaven. "The Doctrine of the Mean" said: "A loyal person is also a heaven. Honest people, people's way is also. An honest man, unwilling to work hard, gets it without thinking, goes with the times and becomes a saint. Honest people choose goodness and are stubborn. "

Zheng Xuan said: "Honest people are natural, honest people are sincere in learning." Kong said: "This clear and sincere way is also natural. Then people should learn its sincerity, which is the fatigue of heaven and can be obtained without thinking. If it is natural, life and death believe in the four seasons, which is heaven. Sincere people will learn from others, and it is said that people can learn from this sincerity, which is also the way of people. If you don't learn, you can learn from others. Sincere people don't want to get caught in the middle, get it without thinking, take the middle road calmly and be a saint. This is another way of saying that sincere people are also heaven. Only saints can be natural, that is, they should be good without encouragement, good without thinking, contented with leisure by Tao, and fit the nature of heaven with the nature of saints, so cloud saints also. Honest people, those who choose goodness and are stubborn, also say honesty in the world, and people's way is also. It is said that learning leads to this sincerity, and it is also called a saint. Choosing a good deed and doing it unswervingly is sincere. "

According to Zheng Xuan and Kong's explanation, the doctrine of the mean can be divided into two kinds: one is the unity of heaven and man of saints, and the other is the unity of heaven and man of sages. The unity of heaven and man of saints is an instinctive unity of heaven and man. The unity of heaven and man of saints is realized through learning. It should be said that there is also the unity of heaven and man. "The Doctrine of the Mean" says: "You are born to know, you learn to know, you are trapped to know, and you know to know. Or do it safely, profitably, or reluctantly, and its success is one. " It can be said that those who are born with knowledge and walk are saints, those who learn and walk are saints, and those who are trapped and know and walk are mortals. No matter saints, sages or mortals, they can reach the realm of sincerity and beauty in the unity of heaven and man. Only those who are sleepy and don't study can't reach the realm of harmony between man and nature.

(2) the unity of nature and humanity

The purpose of harmony between man and nature is harmony between man and nature. Nature is kindness, sincerity, benevolence and truth, so should human nature. Only by making human nature reach the nature of goodness, sincerity, benevolence and truth can it be called the true unity of heaven and man, create the outline of the world, establish the foundation of the world, understand the truth of heaven and earth, and achieve the golden mean.

(3) the unity of reason and emotion

The harmony between man and nature of the golden mean is also manifested in the unity of reason and emotion. People's joys and sorrows are the natural attributes of people and the expression of emotions. In order to pursue the truth, goodness and beauty of human nature, it is necessary to restrain and limit emotions. Therefore, the Doctrine of the Mean says: "Emotion is not expressed in the middle, but in the middle". Only by "neutralization" can we achieve harmony between man and nature ("heaven has no place, and everything can be nurtured")

(4) the unity of ghosts and gods and saints

The doctrine of the mean also includes the unity of ghosts and gods and saints. Chapter 29 of the Doctrine of the Mean: "Therefore, the way of a gentleman is based on the body and is based on Shu Ren; Test the three kings without being absurd, create heaven and earth without contradiction, determine the nature of ghosts and gods without doubt, and know the sky; Immortals are not confused when they are saints, but also know people. Therefore, the gentleman moves and the world is the way of the world, the world is the law of the world, and the world is the world. " There is no doubt about the questioning of ghosts and gods, even if you know the sky; When the saints come out after a hundred generations, there will be no doubt, even if you know someone. It shows that the heaven in the unity of man and nature includes ghosts and gods, and man includes saints. The true unity of heaven and man includes the unity of saints. Ghosts and gods are the general names of heaven, earth and ancestors. Therefore, the nature of the ancients' heaven also contains the elements of the dead (ancestors). The word "heaven" itself is a world where adults stand in the blue sky above their heads.

(5) external and internal integration

The unity of heaven and man in the doctrine of the mean also includes the unity of outside and inside. Chapter 25 of The Doctrine of the Mean reveals the unity of external and internal. Its moire: "An honest man is his own; And the Tao, since the Tao also. Honesty is the goal, but dishonesty is useless. Therefore, honesty is the most important thing for a gentleman. An honest man can succeed if he doesn't form his own family. Be yourself and be kind; The achievements are well known. The virtue of sex is also. So is the way to close to the outside world. Therefore, it is appropriate to take timely measures. " The combination of exterior and interior is the combination of exterior and interior, and the exterior and interior are sincere. Therefore, the doctrine of the mean is the unity of heaven and man, and it is also the unity of sincerity. This external and internal unity can be regarded as the unity of moral consciousness and moral behavior, or the unity of self and achievement, or the unity of knowing and doing.

Therefore, Yang Shuhua said in the summary of The Doctrine of the Mean in Qing Dynasty: "The book of The Doctrine of the Mean takes the sentence' Man is not far from the Tao' as its purpose, saying that man must trace back to every day. In Li Yun, Dai Ji, the master said:' Man is the intersection of heaven and earth, the meeting of ghosts and gods, and the elegance of the five elements.' He also said,' man is the heart of heaven and earth, the end of the five elements, and he is born with food, sound and color.' Zi Si Ming Dow, must be the primitive of heaven and earth and ghosts and gods. Stand up, which is what it usually means. The nature of destiny is the virtue of heaven and earth. The word "life" should be delicate. Benevolence also means the heart of heaven and earth. Emotions and sorrows are the end of the five elements, and the word "cautious independence" especially shows the essence of abstinence and perfection. The book focuses on "people are benevolent" and "sincere people are benevolent". It is said that people should eat and drink, that people should be ruled by men, that people should not be ignorant, that people should treat before they act, and that people should become saints and be confused. People are mentioned in every paragraph to show that people are not far from the road. The book begins with' Heaven' and ends with' Heaven'. Many people talk about Heaven and Heaven. To talk about people means to talk about heaven, and to talk about people means to talk about heaven. Are explaining the purpose of harmonious coexistence between man and nature. Ghosts and gods are virtue, which also shows the real opportunity of the unity of man and nature. Those who are in harmony with heaven are holy, and those who are magnificent are holy, but don't be indifferent to the Tao, don't be indifferent to the holy, treat others first, and saints are only holy to people. Who is the person? Monarch, father and son, husband and wife, brother Kun, friend. Therefore, being a man is also a benevolent person. People are good to be sincere. Sex is human nature, Tao is human nature, and teachers teach people. Mencius said:' People are different from animals because they want ordinary people to go and gentlemen to stay.' I want to Ming Dow, so I save people. Because it is not far from people, it is commonplace, that is to say, it is inseparable. It begins with prudence and independence, and it is just the true nature of strangers, and there is no harm in it. Zisi wrote this book in the name of the doctrine of the mean,' Yong De's trip, be cautious about what you say', and Yong Zi's words are the finishing touch of the article, which is the purpose of the book. "

3. Specific content

The specific content of the golden mean mainly includes five ways, three dads and nine classics.

(1) Wuda Road

Wu Avenue mainly uses the golden mean to adjust five kinds of interpersonal relationships. These five basic interpersonal relationships are the communication between the monarch and his subjects, father and son, husband and wife, brothers and friends. The relationship between the monarch and his subjects is regarded as the up-and-down relationship, and these five interpersonal relationships are universal interpersonal relationships. Chapter 12 of The Doctrine of the Mean discusses the interpersonal relationship between husband and wife in detail, and puts the relationship between husband and wife in a very high position. . Its text says: "The encounter of a gentleman is hidden. The stupidity of lovers can be compared with knowing each other; Even the saints are ignorant. If the couple are corrupt, they can; Even if saints have their own ways of not being a gentleman, husband and wife are different, but also look at heaven and earth. Chapter 13 discusses the ways to reach the truth of father and son, monarch and minister, brother and friend. Look at the two chapters, there are five ways to prepare.

Five ways are five common interpersonal relationships in the world. Correctly handling these five interpersonal relationships can achieve the ideal realm of peace and harmony. As "Li Yun" said: "Therefore, a saint who takes the world as a family and China as a person must know his feelings, his righteousness, his benefits and his difficulties, and then he can do it. What is human feelings? Happiness, anger, sadness, fear, love and desire are seven things that can be learned. What is human righteousness? Father's kindness, son's filial piety, brother's kindness, brother's kindness, husband's righteousness, woman's listening, long benefit, young obedience, gentleman's benevolence and minister's loyalty are called benevolence and righteousness. Honesty and repair, that is, people benefit; Fighting for each other is called human suffering. Therefore, the reason why saints rule people's seven emotions, cultivate ten righteousness, preach and teach to solve doubts, and still compete with others, how can they rule with courtesy? "

(2) Three dads

What is the basis for regulating these interpersonal relationships? Relying on people's inner morality and wisdom, there are three dads. The three virtues are wisdom, kindness and courage. Wisdom, benevolence and courage are universal virtues, which are used to adjust the relationship between superiors and subordinates, father and son, husband and wife, brothers and friends. What can wisdom, kindness and courage be cultivated by? Cultivate and strengthen the moral consciousness of honesty and kindness. Therefore, Chapter 20 of the Doctrine of the Mean says: "There are five ways in the world, so the doer is three. Yue: monarch and minister, father and son, husband and wife, brother Kun, friend. Fifth, the way of the world is also. Knowledge, benevolence and courage are human virtues, so those who do it are also good. Or born to know, or learn to know, or trapped to know, and know, one also. Do it with peace of mind, do it with difficulty, and do it reluctantly, and you will succeed. Confucius said:' Learn to be close to knowledge, be close to benevolence, and be ashamed to be brave. Knowing the three, you will know how to cultivate yourself; If you know how to cultivate yourself, you will know how to treat people; You know why you rule the people, and you know why you rule the country. " "

(3) Nine Classics

Nine Classics are nine specific tasks that the golden mean uses to govern all countries in the world to achieve peace and harmony. These nine tasks are: cultivate one's morality, respect the virtuous, love the relatives, respect the ministers, grieve the ministers, love the people, encourage craftsmen, give preferential treatment to distant guests and appease the princes. Self-cultivation can achieve a good personality; Respect people, and you won't be confused; Take care of your loved ones, and there will be no resentment between uncles and brothers; Respect the minister, not confused in politics; Be merciful to ministers, and scholars will try their best to repay them; Caring for the people will encourage them; Encourage all kinds of skilled craftsmen, and the goods will be enough; Give preferential treatment to guests from afar, and all sides will submit. Pacify the princes and the world respects them. To do these nine tasks well, we must fully embody the beautiful personality of the golden mean with sincere, kind and perfect love. Doing these nine tasks well will actually handle and adjust nine kinds of interpersonal relationships. Standardizing these nine interpersonal relationships is an important guarantee for all countries to achieve peace and rational thinking. The proposal of "Nine Classics" is the inheritance and development of the peaceful and reasonable thoughts of "Ming Jun De, Pro-Nine Tribes, Harmony of Nine Tribes, Common People and Peace of All Nations" and "The way of university is to be well-known, close to the people and stop at perfection".

4. Main principles

There are three main principles of the doctrine of the mean: one is self-study, the other is loyalty, forgiveness and tolerance, and the third is sincerity. And discussed below.

(1) Self-study with caution

This principle requires people to adhere to self-education, self-supervision and self-discipline in the process of self-cultivation. This principle was put forward in the first chapter of The Doctrine of the Mean. It says: "Those who are Tao can't leave for a moment, and those who are not Tao can leave. So a gentleman is wary of what he can't see, and fear is almost unheard of. Don't be invisible, don't be insignificant. Therefore, the gentleman is cautious and independent. " People must carry out self-cultivation strictly and consciously, especially when they are alone, and be cautious in self-reflection, self-discipline, self-education and self-supervision. Be very careful where others can't hear you, and don't say anything against morality; Where others can't see what they are doing, always keep the middle ground. To achieve truth, goodness and beauty, we must adhere to the principle of self-cultivation. Adhering to this principle is interesting, useful and useful. Therefore, Chapter 33 of the Doctrine of the Mean says: "The way of a gentleman is indifferent and tireless, elegant, gentle and reasonable. Knowing its distance, knowing its own wind and knowing its smallness can be compared with entering Germany. " "Poetry" said: "Although I dive, I am also enlightened by Confucius." Therefore, a gentleman is guilty of introspection and has no evil intentions. Those beyond the reach of a gentleman are invisible to others! The poem says,' It's worth peeing in your room.' Therefore, a gentleman does not respect others, but does not keep his word. "Poetry" says:' Play false words, argue when you are in a hurry.' Therefore, a gentleman does not reward the people, but exhorts them, and threatens them without anger. "Poetry" says: "If you don't show your virtue, you will be punished. "Therefore, the gentleman respects and the world is flat." "Poetry" said:' To Huai Mingde, don't shout. Confucius said,' What wine and color educate the people is the end.' The poem says, "Virtue is like hair. Mao still has a good relationship,' God is silent and there is no me'. Zhiyi! "

(2) Loyalty, forgiveness and tolerance

This principle requires that people care about each other, understand each other, love each other, do not hurt each other, be loyal, tolerant, kind and go hand in hand. This principle can be found in chapters 13 and 30 of The Doctrine of the Mean.

"Confucius said:' People are not far from the Tao. People who are far away from Tao can't be Tao. "Poetry" says: Wako Wako, not far away. There is still a long way to go to beat Ke. Therefore, a gentleman rules people by man, and that's it. Loyalty and forgiveness are not far from breaking the law. Don't do to others what you don't want. "

This thought originated from Confucius, and Ceng Zi generalized it and spread it all over the world. Liren's The Analects records what Confucius warned Ceng Zi: "My Tao is consistent." Other students asked Zeng Shen what this meant. Zeng Shen said, "The way of a master is loyalty and forgiveness." Loyalty and forgiveness are the side of benevolence. It is said that the core of Confucius' thought is loyalty and forgiveness, which means that the core of Confucius' thought is benevolence and benevolence. Confucius said that forgiveness means "don't do to others what you don't want others to do to you". "Benevolent people want to stand and stand, and they want to achieve. It can be said that the benevolent side has already existed. " The so-called "getting the moon by being close to the water" means caring for each other and the concrete implementation of the principle of loyalty and forgiveness.

The way of loyalty and forgiveness is called "the way of moments" in universities. "University" said: "If you are evil, don't (don't) make it worse. What is evil next, not in order. What is the evil of the future, not the evil of the past. The evil on the right should not be left to the left. If you are left evil, don't give it to right evil. This is the way of the moment. " This is the way of loyalty and forgiveness of "don't do to others what you don't want others to do to you". Whether it is loyalty or forbearance, its essence is kindness and fraternity, which requires people to "do to others what you don't want them to do to you" (The Analects of Confucius. Industrial field).

The Doctrine of the Mean inherits and develops Confucius' doctrine of loyalty and forgiveness and the doctrine of moderation in The University. Then, it puts forward "rule by man", which requires people to love others with their own hearts, blame themselves with their own hearts, and inspire, influence and shape people with their sincerity and loyalty. As long as we adhere to the principle of loyalty and forgiveness, people will live in harmony, and people will reach the ideological realm of going their own way, not being complacent, not complaining about others and not treating others. Therefore, The Doctrine of the Mean says: "A gentleman is willing to surpass his position. Prosperity, prosperity. Poor, poor. Flat shovel, close shovel. There's always trouble, always trouble. A gentleman is not complacent. Don't help superiors, don't help subordinates, and if you are right, don't complain or ask others. I don't complain, but I don't care about others. Therefore, a gentleman is easy to live in, and a villain is desperate and lucky. Confucius said,' shoot like a gentleman, not a mandarin fish, but also a body.' "

(3) Sincerity

The principle of sincerity is an important principle of the golden mean. "Only when the world is sincere can we do our best. If you can do your best, you can do your best; If you can make good use of human nature, you can make good use of things; If you can make the best use of it, you can praise the teaching of heaven and earth; If you can praise the cultivation of heaven and earth, you can go to heaven and earth. " Only by adhering to the principle of sincerity can we give full play to our kind nature. If you can exert your kind nature, you can influence others and exert their kind nature; If the goodness of all people can be brought into play, the goodness of all things can be brought into play; If we can give full play to the goodness of everything, we can participate in the cultivation of everything in heaven and earth. Reached the realm of benevolence and goodness; When you reach the realm of benevolence, you can rank third with heaven and earth. This is an ideal state achieved by adhering to the principle of sincerity. When this ideal state is reached, a person finds his real position in the universe.

In addition to the above three main principles, there are also the principles of the golden mean, such as trusting friends, kissing, sincerity and kindness. I won't discuss it here.