Doctrine of the Mean

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The Doctrine of the Mean or Zhongyong is both a doctrine

of Confucianism and also the title of one of the Four Books Doctrine of the Mean
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 "Zhongyong" in seal script (top) and modern
highest order. But it has long been rare among (bottom) Chinese characters
people
Chinese
Analects, 6:29 (Burton Watson tr.) Transcriptions
Standard Mandarin
The Analects never expands on what this term means, but
Zisi's text, The Doctrine of the Mean, explores its meaning in Hanyu Pinyin Zhngyng
detail, as well as how to apply it to one's life. The text was WadeGiles Chung1 yung1
adopted into the canon of the Neo-Confucian movement, as
compiled by Zhu Xi. IPA [ j ]
Wu
Although Burton Watson translated Zhngyng as Doctrine
of the Mean, other English-language translators have Romanization Tzon-yon
rendered it differently. James Legge called it Constant Mean. Yue: Cantonese
Pierre Ryckmans (aka Simon Leys) Middle Way, while Yale Romanization Jng-yhng
Arthur Waley chose Middle Use. Ezra Pound's attempts
include Unswerving Pivot, and Unwobbling Pivot. Roger T. IPA [tsj]
Ames and David L. Hall titled their 2001 translation Jyutping Zung1-jung4
Focusing the Familiar.
Southern Min
Hokkien POJ Tiong-ing
Contents Middle Chinese
Middle Chinese jung-yong
1 Interpretation
2 Guidelines Old Chinese
2.1 Self-watchfulness BaxterSagart (2014) *trung long
2.2 Leniency
2.3 Sincerity
3 In Chinese society
4 Disputes
5 Translation and study
6 See also
7 Notes
8 References
9 Further reading
10 External links

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 yong represents unchanging.[1] 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.[2]

The Doctrine of the Mean represents moderation, rectitude, objectivity, sincerity, honesty and propriety.[3] The
guiding principle is that one should never act in excess. The Doctrine of the Mean is divided into three parts:

1. The Axis Confucian Metaphysics

2. The Process Politics
3. The Perfect Word/Sincerity Ethics (The Great Digest and Unwobbling Pivot, 1951).

Guidelines
Doctrine of the Mean instructed three guidelinesSelf-watchfulness, Leniency and Sincerityon how to
pursue Doctrine of the Mean, and those who follow these guidelines can be called superior man:[4]

Zhong-ni said, The superior man embodies the course of the Mean; the mean man acts contrary to the course
of the Mean."[5]

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:[4]

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.[5]

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."[4]

Sincerity

Sincerity contributes to a close connection between Heaven and human. This guideline was demonstrated in the
23rd chapter:[6]

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.[5]

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.[7]

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 Maos comment on Ai Siqis 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
wont permit even the mildest reform. [8]

Translation and study

Andrew H. Plaks wrote the essay "The mean, nature and self-realization. European translations of the
Zhongyong", which was published in De l'un au multiple: Traductions du chinois vers les langues europenes.
In his essay Plaks argues that since the text of the Doctrine of the Mean is "too easy", this factor is, as
paraphrased by Joshua A. Fogel, an author of a book review for the De l'un au multiple book The Journal of
Asian Studies, a "major impediment" to translation.[9]

Tsinghua cash features the text "Bao xun" which shares the topos of centrality with the Zhongyong. [1]

See also
 Argument to moderation
Golden mean (philosophy), a tenet of the philosophy of Aristotle, in which he endorses temperance
between the extremes of excess and deficiency. Cf. Via media.
Wasat (Islamic term)
Middle Way in Buddhism

Notes
1. The Great Digest and Unwobbling Pivot, 1951.
2. Internet Sacred Text Archive (http://www.sacred-texts.com/cfu/conf3.htm), 2008.
3. Encyclopdia Britannica (2008). Britannica Encyclopedia. Rosen Pub Group. ISBN 1-59339-292-3.
4. Qiubai, Deng (2006). "On Doctrine of the Mean" (http://d.wanfangdata.com.cn/Periodical_sdsfdxxb-shk
x200006007.aspx). Journal of Capital Normal University (Social Sciences Edition): 43. Retrieved
16 November 2014.
5. Legge, James. "THE DOCTRINE OF THE MEAN". http://www.sacred-texts.com/cfu/conf3.htm.
External link in |website= (help);
6. Qiubai, Deng (2006). "On Doctrine of the Mean" (http://d.wanfangdata.com.cn/Periodical_sdsfdxxb-shk
x200006007.aspx). Journal of Capital Normal University (Social Sciences Edition): 44. Retrieved
16 November 2014.
7. (https://books.google.com/books?id=wCYEAAAAMAAJ&q=chiang+duke+chou+descent&d
q=chiang+duke+chou+descent&hl=en&sa=X&ved=0ahUKEwjX4ZetgpjMAhXIeD4KHdKsC1IQ6AEI
QjAH). . 1979. p. 113.
8. Xun, zhu zhe Lu (1995). Wu sheng di Zhongguo (Di 1 ban. ed.). Beijing: Hua yi chu ban she. ISBN 7-
80039-655-X.
9. Fogel, p. 161.

References
Fogel, Joshua A. De l'un au multiple: Traductions du chinois vers les langues europenes (book review).
The Journal of Asian Studies, ISSN 0021-9118, 02/2001, Volume 60, Issue 1, pp. 159 161. Available
from JStor.
Gardner, Daniel. "Confucian Commentary and Chinese Intellectual History". The Journal of Asian
Studies 57.2 (1998): 397-.
Hare, John. "The Chinese Classics". Internet Sacred Text Archive. 2008. Accessed: 27 October 2008.
Riegel, Jeffrey. "Confucius". Stanford Encyclopedia of Philosophy. 2006. Accessed: 23 October 2008.
Pound, Ezra (translation and commentary). "The Great Digest & Unwobbling Pivot". New York, New
York, USA: New Directions, 1951.
Smith, Huston. The World's Religions: Our Great Wisdom Traditions. New York, New York, USA:
HarperCollins, 1991.
Williams, Edward T. "Ancient China" The Harvard Theological Review vol.9, no.3 (1916): 258-268.
Wing-Tsit Chan. "Neo-Confucianism: New Ideas on Old Terminology" Philosophy East and West vol.17,
no. 1/4 (1967): 15-35.
"Zhongyong". Encyclopdia Britannica, 2008. Encyclopdia Britannica Online. Accessed: 27 Oct 2008

Further reading
Plaks, Andrew. "The mean, nature and self-realization. European translations of the Zhongyong."
(Archive) In: Alleton, Vivianne and Michael Lackner (editors). De l'un au multiple: traductions du
chinois vers les langues europennes Translations from Chinese into European Languages. ditions de la
maison des sciences de l'homme (Les Editions de la MSH, FR), 1999, Paris. p. 311-331. ISBN
273510768X, 9782735107681.

External links
Doctrine of the Mean, description and excerpts at Chinaknowledge
 Doctrine of the Mean, an English translation by A. Charles Muller
The Doctrine of the Mean, an English translation by James Legge
The Doctrine of the Mean, an English translation by Wing-tsit Chan
Zhong Yong, Chinese text interspersed with an English translation by James Legge (at the Chinese Text
Project)

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