The Doctrine of the Mean is one of the classics of Chinese Confucianism. It was originally the 31st chapter of the Book of Rites and was said to be written by Kong Ji (Zisi) during the Warring States Period. Its content affirms that the Doctrine of the Mean is the highest standard of moral behavior, regards “sincerity” as the ontology of the world, and believes that “utmost sincerity” reaches the highest realm of life. It also proposes the learning process and cognitive method of “learning extensively, questioning carefully, thinking carefully, distinguishing clearly, and practicing diligently”. In the Song Dynasty, it was extracted from the Book of Rites and combined with The Great Learning, The Analects of Confucius, and Mencius to form the “Four Books”. After the Song and Yuan Dynasties, it became an official textbook for schools and a must-read for the imperial examinations, which had a great influence on ancient Chinese education.
《中庸》是中国儒家经典之一，原是《礼记》第三十一篇，相传为战国时期孔伋（子思）所作。其内容肯定“中庸”是道德行为的最高标准，把“诚”看成是世界的本体，认为“至诚”则达到人生的最高境界，并提出“博学之，审问之，慎思之，明辨之，笃行之”的学习过程和认识方法。宋代从《礼记》中抽出，与《大学》《论语》《孟子》合为“四书”。宋元以后，成为学校官定的教科书和科举考试的必读书，对中国古代教育产生了极大的影响。
中庸·二十九
王天下有三重焉，其寡过矣乎！上焉者，虽善无征，无征不信，不信民弗从。下焉者，虽善不尊，不尊不信，不信民弗从。故君子之道，本诸身，征诸庶民，考诸三王而不缪，建诸天地而不悖，质诸鬼神而无疑，百世以俟圣人而不惑。质诸鬼神而无疑，知天也；百世以俟圣人而不惑，知人也。是故，君子动而世为天下道，行而世为天下法，言而世为天下则；远之则有望，近之则不厌。诗曰：“在彼无恶，在此无射；庶几夙夜，以永终誉。”君子未有不如此，而蚤有誉于天下者也。
XXIX
To attain to the sovereignty of the world, there are three important things necessary; they may perhaps he summed up in one: blamelessness of life.
However excellent a system of moral truths appealing to supernatural authority may be, it is not verifiable by experience; what is not verifiable by experience, cannot command credence; and what cannot command credence, the people will never obey. However excellent a system of moral truths appealing merely to worldly authority may be, it does not command respect; what does not command respect, cannot command credence; and what cannot command credence, the people will never obey.
Therefore every system of moral laws must be based upon the man’s own consciousness. It must be verified by the common experience of men. Examined into by comparing it with the teachings of acknowledged great and wise men of the past, there must be no divergence. Applying it to the operations and processes of nature in the physical universe, there must be no contradiction. Confronted with the spiritual powers of the universe a man must be able to maintain it without any doubt. He must be prepared to wait, a hundred generations after him, for the coming of a man of perfect divine nature to confirm it without any misgiving. The fact that he is able to confront the spiritual powers of the universe without any doubt, shows that he understands the will of God. The fact that he is prepared to wait, a hundred generations after him, for the man of perfect divine nature without any misgiving, shows that he understands the nature of man.
Wherefore it is that it is true of the really great moral man that every act of his life becomes an example for generations; every thing he does, becomes a statute for generations; and every word he utters, becomes a law for generations. Those who are far away and do not know him look up to him, while those who are near and know him do not reject him.
In the Book of Songs it is said:
“There they found no fault in him;
Here they ever welcome him;
Thus from day to day and night to night,
They will perpetuate his praise!”
Thus a moral man unless he realises this description of a man, can never obtain at once recognition of his moral qualities throughout the world.
