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.