The Doctrine of the Mean or Zhongyong as it is literated in pinyin, is one of the books on Confucian teachings and central to the Confucian canon (see Confucian Canon below) (Smith, Huston 175). The two Chinese characters in the name Zhongyong actually express a confucian ideal that is so broad it essentially encompasses every relationship and every activity in human life (Encyclopedia Britannica Online, 2008). It is said to be composed around 450 - 500 BCE (Encyclopedia Britannica Online, 2008), although this is often debated. Zisi (or Kong Ji) the only grandson of Confucius is said to be the author of the Doctrine of the Mean (Encyclopedia Britannica Online, 2008), although this could be also be debated as all the teachings of Confucius were written down by his students and not Confucius himself. There are many translations available of the Doctrine of the Mean, all of which are easily accessible today.
Alternate names for Zhonyong include:
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From 403-221 BCE China was in a period of social unrest and political uprising. This period was called the Warring States period and it arose with the decline of the Chou Dynasty and the downfall of feudalism throughout China (China History, 2008). Nobles were becoming powerful and corrupt, causing the lower classes to become uneasy and angry. The political structure of China was falling apart and people were not happy. It was during this time that Confucius (551-479), a philosopher and teacher, sought to improve government throughout China (Stanford Encyclopedia of Philosophy, 2006). Confucius was very influential, and is best remembered as a great teacher. He emphasized the importance of morality to his students, and taught them proper speech, government, and the refined arts (Stanford Encyclopedia of Philosophy, 2006).
The Doctrine of the Mean belongs to the Confucian Canon. The Canon is four books about Confucians' philosophy and teaching. They were all written by Confucian students and scholars after Confucius' death. They include The Analects, The Mencius, The Great Learning and The Doctrine of The Mean (Internet Sacred Text Archive, 2008). All these text, including The Doctrine of The Mean became popular as Confucianism grew throughout China, and as Confucian teaching became a part of the education system.
The Doctrine of the Mean is a text rich with symbolism and guidance to perfecting oneself. The mean is also described as the 'unwobbling pivot' or 'chung yung'. Chung means bent neither one way or another, and yung represents unchanging (The Great Digest and Unwobbling Pivot, 1951). 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 their inferiors. They always do what is natural according to their status in the world. Even common men and women can carry the mean into their practices, as they as they do not exeed their natural order (Internet Sacred Text Archive, 2008).
According to the Encyclopaedia Brittanica, the Doctrine of the Mean can represent moderation, rectitude, objectivity, sincerity, honesty and propriety (Encyclopaedia Brittanica, 2008). The guiding principle of the mean being that one should never act in excess. The Doctrine of the Mean is divided into three parts:
Tsze Sze's First Thesis, as stated in "The Great Digest and Unwobbling Pivot" (1951: pp. 99) further describes their connection:
In China prior to the twentieth century the Doctrine of the Mean was integrated into the education system state wide. As well, 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 Neo-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 Neo-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.
The Doctrine of the Mean belongs to the Confucian Canon, which have inspired Chinese Culture for centuries. The texts of the canon all carry various lessons and morals that demonstrate how all people should strive to be. Uncertainty arises for many when trying to interpret the true meaning of the texts. Specifically, the Doctrine of the Mean has evoked commentary and interpretations from many generations. Its stance on naturalism and lifestyle have assumed to mean different things depending on the society and time it is being reviewed. The theme of translation is discussed in The Journal of Asian Studies 57.2 (1998) :
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