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The ability and failure of the doctrine of the mean: the dilemma of discussing the practical thinking of the doctrine of the mean
Author: Liu Chang
Source: “Nanjing Masters’ Journal” (Social Science Edition) 2019 No. Purchasing the Woman5
Time: Confucius was in the 2570th year of the year of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20 Especially in modern times, China has experienced a very complicated social change, and some of the concepts in the minds of the popular masses are far different from those of the pre-Qin or Han Tang, so that anyone who has just seen the word “Doing the Mean” seems to have such questions: What is “Doing the Mean”?
In the subconscious of many people, the doctrine of the mean is synonymous with the principle of cooperation, eclecticism, and harmony with the boss and the good man. When you see the word “Does of Mean”, you have to do with “modification”, “no head” and “ambiguous”, and “ambiguous”, and “a little understanding” of “mediocrity”, “dominant”, “vulgarity”, “mediocre”, “mediocre”. Analysis from the perspective of information processing in epistemology, the method generated at the first glance when one sees the word “Does of Mean” is derived from the implicit memory of the individual. This implicit memory is the result of the social concepts of an era projection and accumulation on the individual.
Since the Han Dynasty, the ancients have had some disagreement on the “drug of the mean”. Due to the changes in the times, some of these explanations will definitely gain the correct understanding of the ancients, and may even be misunderstood. For example, Cheng, a great scholar in the Northern Song Dynasty, said, “The unbiased lies in the middle, and the unchanging lies in the middle. The middle is the evil way of the whole country, and the mediocre is the theorem of the whole country” (“Collected Notes on the Four Chapters”, page 17). Cheng’s explanation had a great impact on future generations. As Zhang Dainian said, “The thinking of the doctrine of the mean has a profound impact, especially since the Song Dynasty, which is called “the unbiased and the uninteresting and mediocrity of the uninteresting” is not simply accepted by scholars, but also penetrated into the social thoughts of ordinary people” (Zhang Dainian, 1987, page 178). But, why is it not biased? What’s not easy? If you cannot grasp the focus principle of the doctrine of the mean, it will inevitably lead to misunderstandings in the understanding of the doctrine of the mean, and more importantly, it can also make this collective unconsciousness of the inclusive ppt society. Since the fall of the Song Dynasty, Yuan and Ming DynastyThe energy status of Chinese people in the Qing Dynasty was very different from the Tang and Song dynasties, and of course even more from the Qin and Han dynasties. People were engaging in the social world, in harmony, and being the boss and good people. This kind of social world style caused by social changes will naturally be projected into understanding the word “drug of the mean”. In this way, the “unbig and unfair” understanding of the mean “unfair” is natural and smooth in the minds of most people in later generations.
Of course, the misunderstanding encountered by the Doctrine of the Mean in later generations means that it is very necessary to clarify the connotation of “Domestic Mean”. This demand begins with a thorough analysis and discussion of the Doctrine of the Mean from the source.
1. The difficulty of practicing the doctrine of the mean
The word “drug of the mean” appears clearly for the first time in “The Book of Songs·Yongye”:
The Master said: “The doctrine of the mean is the virtue, is it the end! It has been long since the common people approach it.”
This sentence records a sound of Confucius. Confucius meant that the mean is a virtue, and it is the supreme virtue, and few of the popular and popular people can practice it for a long time. The word “Doctus” is said in “Theory” and this is the only way to find a clear explanation of this problem. Later Confucians wrote the special article “Dogs of the Mean” with these two words, which was spent by Dai Sheng of the Western Han Dynasty into “The Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Book of the Why is the doctrine of the mean the highest virtue? Why is this difficult? What exactly is its clear connotation? We can only read these article “Does of the Mean” to seek self-satisfaction.
In the “Four Books” written by Zhu Xi, the full text of “The Doctrine of the Mean” is more than 3,500 words, divided into thirty-three chapters. “The Doctrine of the Mean” is not only a metaphysical study of morality with a careful explanation, but also has a very thoughtful and thoughtful meaning and a strong sense of contemplation. It is a rare chapter of the Confucian literary world. Chapter 1 of the Doctrine of the Mean (the following are all divided into Zhu Xi’s “Collected Notes on the Four Chapters and Sentences”) said:
The nature of destiny of heaven, the way of willfulness, and the teaching of practicing Taoism. Tao means to be 彩彩. If you fail to achieve it, you must leave for a moment. It is not Tao. Therefore, people are cautious about what they don’t see, and are afraid that they will not hear anything they don’t hear. Nothing can be seen invisible, nothing can be seen in slightest, so the right people are careful of their independence. Joy, anger, sorrow, and joy are not yet discovered, and they are all the middle part, and they are the harmony of the middle part. The middle is the foundation of the whole country; the harmony is the way of the whole country. To achieve central harmony, Liuhe is in the position and all things are cultivated.
In the full text of “The Doctrine of the Mean”, this short first chapter of the first hundred and nine characters is like the power of thunder and thunder that is overturned by the sea. The meaning must be clearly stated. It is difficult to use modern Han language even if it is thousands of words. This implies the “logic” inside, but this “logic” is not a romantic logic in Eastern meaning. Therefore, it is very difficult to clearly express the meaning of this chapter by using the information logic analysis method. RootAt the end, the text of this chapter is not from a single pure speech, but from the Confucianism (i.e. the author of the Doctrine of the Mean)’s realization and personal experience of “Tao”. In the practice and personal experience of “Tao”, the author of “The Doctrine of the Mean” expresses this practice and personal experience in Han language as much as possible. The key here lies in the implementation of the word “centeredness”, “nature”, “tao” and “teaching”. For those who are accomplices of “Tao”, the word “neutral” is undoubtedly a manifestation of enlightenment.
So, how should we understand “neutrality”? The authors of “The Doctrine of the Mean” describe it in different ways, “Happiness, anger, sorrow, and joy” and “It’s all the middle part”. Are “happiness, anger, sorrow, and joy not yet developed” and “when they are all mid