The Mean has traditionally been ascribed to Tzu Ssu, though it is probably a combination of two or more texts dating in part as late as Ch'in or early Han. The Chinese title of the essay, Chung yung, is composed of the elements "centrality" (chung) and "normality" (yung). The translation "The Mean" suggests the fundamental moral idea of moderation, balance, and suitableness. But in this essay the concept goes much deeper, denoting a basic norm of human action which, if comprehended and complied with, will bring man and his actions into harmony with the whole universe.
The second important concept of this little esaay is that of ch'eng, sincerity or truth. In one sense ch'eng represents the fullness of virtue corresponding to Confucius' concept of humanity (jen), sincerity being that moral integrity whereby the individual becomes a genuine or real man. He is "genuine" with others, but also "genuinely" himself, a true human being. The purpose of The Mean, however, is precisely to relate what is most essential and real in man to the underlying reality or truth of the universe. Human virtue does not exist or act in a sphere all iuts own, the "ethical" sphere, which is distinct from the metaphysical. The moral order and the cosmis order are one, and through ethical cultivation the individual not only achieves human perfection but also "realizes" himself ina mystic unity with Heaven and earth. In this way sincerity, as an active and dynamic force, works for the realization not only of man but also of all things. It is the underying metaphysical principle. corresponding to the "Way" of the Taoists. Indeed The Mean may be considered a Confucian response to the challenge of Taoism, which regarded the Way as transcending all relative values, and as being indifferent to the ethical concerns of man. Yet eventually this essay in the direction of a Confucian metaphysics served as a bridge between this importance was especially great as one of the basic texts of the Neo-Confucian movement in the eleventh century and after.
The contents of The Mean are varied. Protions of it deal with the character and duties of the true gentleman, the more responsibilities of rulership, the performance of social obligations, and the ideal istitutions of the sage-kings. Its prescriptions for the regulation of society and the conduct of life are no doubt what prompted inclusion of The Mean in the Book of Rites (Li Chi), yet the tone of the work is lofty throughout and breathes the pure Confucian spirit. This short selection is the introduction and the first chapter.)
This short selection is the introduction and the first chapter.
Chung Yung. The Doctrine of the Mean. Selections.
The Doctrine of the Mean. Introduction by Chu Hsi.
My master, the philosopher Ch'ang, says -- "Being without inclination to either side is called Chung; admitting of no change is called Yung. By Chung is denoted the correct course to be pursued by all under heaven; by Yung is denoted the fixed principle regulating all under heaven. This work contains the law of the mind, which was handed down from one to another, in the Confucian school, till Tsze-sze, fearing lest in the course of time errors should arise about it, committed it to writing, and delivered it to Mencius. The Book first speaks of one principle; it next spreads this out, and embraces all things; finally, it returns and gathers them all up under the one principle. Unroll it, and it fills the universe; roll it up, and it retires and lies hid in mysteriousness. The relish of it is inexhaustible. The whole of it is solid learning. When the skillful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted."
The Doctrine of the Mean. Chapter 1.
1. What Heaven has conferred is called the Nature; an accordance with this Nature is called the Path of Duty; the regulation of this path is called Instruction.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. 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.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue.
5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
* In the first chapter, which is given above, Tsze-sze states the view which had been handed down to him, as the basis of his discourse. First, it shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next, it speaks of the importance of preserving and nourishing this, and of exercising a watchful self-scrutiny with reference to it. Finally, it speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent. The wish of Tsze-sze was that hereby the learner should direct his thoughts inwards, and by searching in himself, there find these truths, so that he might put aside all outward temptations appealing to his selfishness, and fill up the measure of the goodness which is natural to him. This chapter is what the writer Yang called it, -- "The sum of the whole work." In the ten chapters which follow, Tsze-sze quotes the words of the Master to complete the meaning of this.
