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- Herausgeber: Zenith Ivory Tower Publications
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
⚖️ In a world of extremes, wisdom lies in the center. Doctrine of the Mean (Zhongyong) is one of the Four Books of Confucian philosophy, written by Zisi, the grandson of Confucius. This timeless text explores the path of moral cultivation, guiding readers toward a life of equilibrium, sincerity, and self-refinement. It teaches that true virtue arises not from extremes but from harmonious balance—between self and others, thought and action, tradition and transformation. Highly regarded in both Eastern and Western philosophy, Doctrine of the Mean has influenced scholars, leaders, and thinkers for centuries. Whether you are a student of Confucianism or simply seeking practical moral insight, this edition offers a clear and thoughtful translation, perfect for modern readers. 📚 Why this text matters: A central text in Confucian philosophy and East Asian ethical thought Offers a deep guide to self-cultivation, virtue, and societal harmony Influenced imperial China, classical education, and modern ethical theory Serves as both a spiritual guide and philosophical reflection 📚 Perfect for readers who appreciate: Classical philosophy and moral teachings Confucianism, Taoism, or Eastern wisdom Ethical frameworks for personal and social harmony Compact spiritual texts with enduring relevance 📚 What scholars and readers are saying: "A cornerstone of Confucian ethics—subtle, profound, and deeply human." – Philosophy East and West "The Doctrine of the Mean offers more than ethics—it offers a lifelong practice." – Amazon Reviewer 👉 Click "Buy Now" to explore the wisdom of the Mean—a path to clarity, virtue, and harmony that transcends time.
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The Doctrine of the Mean
Confucius Translated by James Legge
The Doctrine of the Mean
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.
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.
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.
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.
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.
Chung-ni said, “The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean.
“The superior man’s embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man’s acting contrary to the course of the Mean is because he is a mean man, and has no caution.”
The Master said, “Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!
The Master said, “I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood:-The men of talents and virtue go beyond it, and the worthless do not come up to it.
“There is no body but eats and drinks. But they are few who can distinguish flavors.”
The Master said, “Alas! How is the path of the Mean untrodden!”
The Master said, “There was Shun:-He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun!”
The Master said “Men all say, ‘We are wise’; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, ‘We are wise’; but happening to choose the course of the Mean, they are not able to keep it for a round month.”
The Master said “This was the manner of Hui:-he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it.”
The Master said, “The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to.”
Tsze-lu asked about energy.
The Master said, “Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself?
“To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct:-this is the energy of southern regions, and the good man makes it his study.
“To lie under arms; and meet death without regret:-this is the energy of northern regions, and the forceful make it their study.
