Chapter 24 Section 3 "University" and "The Doctrine of the Mean"

"University" is an article in "Book of Rites" that discusses how to learn the way of self-cultivation and governance in the ancient "university" stage, written in the early Han Dynasty.Schools in our country originated very early.In the Western Zhou Dynasty, there were "elementary schools" and "universities". "Book of Rites·Royal System" said: "Teaching is the order of the Son of Heaven, and then learning. The primary school is on the left of the palace south. The university is in the suburbs." It is said that noble children enter primary school at the age of eight to learn daily etiquette and literacy, and enter university at the age of 15. "Poetry", "Li", "Music" and martial arts. The article "University" is just the Han people's suspense about the ancient "university" education, and it is nothing more than using that name to develop their own educational theories.

It used to be said that "The Great Learning" was written by Zeng Shen, a student of Confucius, and Zeng Shen heard it from Confucius.Therefore, in Zhu Xi's "Daxue Zhangju", the first large section of the article is regarded as the "classic", saying that it is "the words of Confucius and the words of Zeng Zi."He also divided the text that further elaborated on the general discussion later into ten small paragraphs, and let them serve as "biography", and said: "The ten chapters of his biography are the meaning of Zeng Zi, and the disciples remember it." (See also "University Chapters" above) by Zhu Xi With such an arrangement, "University" put on the cloak of "Bible".In fact, these are the conjectures of Song Dynasty scholars, and there is no basis for it.

However, if those elements that are taken for granted are removed, Zhu Xi's division into sections will indeed help the reading of this article. In addition to dividing "Jing" into "Zhuan", Zhu Xi also moved the first two paragraphs of text to the back according to the logical relationship of the full text, and also pointed out that there may be places where there may be untextual texts.In addition, he "tried to steal Cheng Zi's meaning to make up for" those places he thought were out of text, and wrote a "biography" to make it complete.The supplementary section is called "Gewu Zhuan". Therefore, careful readers will find that the "Great Learning" in "Thirteen Classics" is not exactly the same as the "Great Learning" in "Four Books Chapters and Sentences". This is the reason.Fortunately, both kinds of books are available, and researchers can "take what they need".Zhu Xi's changes had his practical purpose, and it was not to sort out ancient books like we do today.Therefore, its gains and losses need not be discussed in detail.

Generally, when reading "University", you must focus on thoroughly understanding the first paragraph, which is the general part, especially the "Three Programs" and "Eight Items".The following is the original text of the "Three Cardinal Guidelines and Eight Orders": The way of the university: in Ming Mingde, in closeness to the people, in the pursuit of perfection. (omitted in the middle) In ancient times, those who wished to manifest their virtues in the world first ruled their country.Those who want to govern their country first organize their families.Those who want to reunify their families first cultivate their bodies.Those who want to cultivate their body first straighten their minds.Those who want to rectify their minds must first be sincere in their intentions, and those who wish to be sincere in their intentions must first express their knowledge.Knowledge is in the investigation of things.Object grid and then know.When you know it, you will be sincere.Sincere and then heart.The heart is upright and then the body is cultivated.Self-cultivation and family affairs.The family is in order and then the country is governed.After the country is governed, the world will be peaceful.From the emperor to the common people, one is based on self-cultivation.Those who are originally chaotic but not governed will not be able to carry on. (below)

The article began to talk about "the way of university" (the goal of university education), and there are three points: 1. In Ming Mingde: It is to show "Mingde". "Mingde" means inherently pure virtue.Confucianism believes that virtues such as "benevolence and righteousness" are inherent in human beings. They were originally pure, but later they were blinded by various selfish desires and lost their luster.Therefore, university education should awaken people and let the originally pure virtues shine. 2. Being close to the people: it is to make the moral character of the people continuously improve and change with each passing day.According to the explanation of Song Confucianism, "pro" means "new", that is, "innovation".

3. Continuing to achieve the ultimate good: to reach the highest moral realm. This is the so-called "Three Programs" in the old lectures on "University".The following paragraph, "Those who wished to manifest morality in the world from ancient times...the country will be governed and the world will be peaceful" is about the self-cultivation steps to realize the "Three Guidelines".The effect is: In ancient times, people who wanted to show their pure virtues to the world (those who manifest their virtues in the world. Tianxia: refers to the whole territory of China), first of all, they had to manage their own country well (governing the country. Guo: refers to the vassal states).If you want to govern the country, you must first do a good job within the family (Qi family).The Qi family must first cultivate their own character (self-cultivation).If you want to cultivate yourself, you must first correct your thinking (righteousness).Righteousness must first make the intention sincere (sincerity).If you want to be sincere, you must enrich your knowledge (extend knowledge).The method of extending knowledge lies in the intensive study of affairs (Gewu). [The following is the reverse derivation] If you study the truth thoroughly, you will get knowledge (knowledge).After gaining knowledge, intention can be sincere (yicheng).If the intention is sincere, the mind can be straightened (heart upright).Only after correct thinking can one improve self-cultivation (body cultivation).If one's self-cultivation is improved, the family relationship can be coordinated (family Qi).When family relations are coordinated, the country can be governed (national governance).After the country is well governed, the world will enter a world of peace (天下平).

Pushing it back and forth in this way mainly solves eight key problems: investigation of things, extension of knowledge, sincerity, righteousness of heart, self-cultivation, family harmony, state governance, and peace of the world.This is called "eight items", or "eight eyes" for short.Among the "Eight Eyes", "self-cultivation" is the key.Starting from "self-cultivation", knowing inwardly means righteousness, sincerity, extension of knowledge, and investigation of things.To promote outward is to regulate the family, govern the country, and bring peace to the world.So the following emphasizes: "From the emperor to the common people, one is based on 'self-cultivation'."

China has been an agricultural country since ancient times.The agricultural society takes "family" as the standard.Therefore, the principles taught in "University" actually have only three central points: individual→family→country.To simplify the huge article, it is just this sentence: If the personal character is good, the family will be harmonious, and the country will be able to enjoy long-term stability.Such a simple logic reflects the characteristics of the ancient small-scale peasant economy and society, and it is really too simple to see things. The Confucian school has always emphasized the realization of its political ideals through "self-cultivation".Zilu once asked Confucius what a "gentleman" is.Confucius said: "Cultivate yourself to make the people safe." ("The Analects of Confucius Xianwen") Mencius also said: "The gentleman's steadfastness (conduct) is to cultivate his body and make the world peaceful." "The point of view is from Confucius and Mencius.However, what Confucius and Mencius talked about was still relatively rough and general. In "The Great Learning", it became more rigorous, systematic and theoretical.Mr. Ren Jiyu said in the new edition of "Four Books Chapters and Judgments Preface" that "The Great Learning" "is a political program that synthesizes the pre-Qin Confucianism, Mencius, and Xun Confucianism and coordinates the feudal patriarchal system" in the early Han Dynasty, which is very reasonable.

However, this political program is idealistic (because it excludes social practice) and metaphysical (because it not only extremely simplifies complex political and economic issues but also transcends time, place, and conditions), so it will never be possible. Realized fantasy.Confucius and Mencius "self-cultivation" all their lives but failed half their lives is a clear proof of reality; moreover, there has never been a successful example in the 2,000 years since the Qin and Han Dynasties.Still, there are many brilliant flashes of thought in The University.for example: "If you gain the people, you win the country; if you lose the people, you lose the country."

"There are people who have virtue, people who have soil, soil who have wealth, and wealth who have usefulness." "Words, those who go against the law will also go against it (the order is against the reason, and the people will stand up to it); goods, those who go against the law will also come out" (excessive taxation, the people will lose their reputation). "There is a way to make wealth: those who live are many, those who eat are few; those who live for it are sick (produce quickly), and those who use it are comfortable (consume slowly). Then there is enough wealth!"

"The benevolent get rich with wealth (use money to develop their own business), the unkind get rich with themselves (make money with their own power and position). These are all wise words for us to ponder carefully. "The Doctrine of the Mean" is another article in the "Book of Rites", which talks about the Confucian philosophy of life. "The mean" is a unique concept of Confucianism. "Medium" means neither excessive nor lacking. "Yong" means not outstanding, not abnormal.Confucianism believes that people and things should be done in accordance with this principle, to grasp the best state, just right, that is, as the saying goes, "not lukewarm" or "the heat is just right".This is called "moderate".Reluctantly translated into modern Chinese, it roughly means "moderate and decent".Pay attention to "moderate" and "decent" in handling affairs, which is called "the golden mean".This requirement is easier said than done.So it is the highest principle of Confucianism in dealing with people and the world. "The Doctrine of the Mean" was written by people in the early Han Dynasty.But the old theory was written by Zisi and later passed on to Mencius.Zhu Xi went a step further and said: "This article is the teaching of the mind by Confucianism. Zisi feared that it would take a long time to fail, so he wrote it in a book to teach Mencius." ("Zhongyong Zhangju") "Heart Dharma" was originally a Buddhist term, referring to the secrets taught by the method of understanding without writing.Confucianism has no such thing.This is Zhu Xi's understanding.Because the "Doctrine of the Mean" in the past was indeed difficult for people to comprehend, especially difficult to grasp, so it inevitably has a somewhat mysterious color that can only be understood but cannot be expressed in words.Therefore, he borrowed the word "mind law" from Buddhism.He also said: "If a good reader gains something by playing with it, he will use it for life, and there are those who can't use it up." ("The Doctrine of the Mean") Zhu Xi divided "The Doctrine of the Mean" into 33 chapters.The first chapter is the general introduction, and the rest of the chapters illustrate the general theory from various angles.The first chapter says: The destiny is called "nature"; the way of being straightforward is called "Tao"; The "Tao" is also one that cannot be separated even for a moment.But it's not right.That's why a gentleman is cautious about what he doesn't see, and afraid of what he doesn't hear.Nothing can be seen or hidden, nothing can be seen or seen, so a gentleman should be careful about his independence.When joy, anger, sorrow, and joy are not released, they are called "neutral"; when they are released, they are all in the middle, which is called "harmony".To neutralize, the heaven and the earth are in harmony, and all things are nurtured. ［Global meaning］The gift given to man by God is called "sex".Acting according to the nature of human nature is called "Tao".Cultivating and cultivating the Tao is called "teaching".Tao and man are inseparable for a moment.It is not the Tao that can be separated.So educated people are also very cautious where others cannot see; they are also very vigilant where others cannot hear.Because the more invisible to others, the easier it is to reveal; the easier it is to show in small things.Therefore, educated people can strictly demand themselves (be cautious of their own).Feelings of joy, anger, sorrow and joy are called "neutrality" when they have not yet been expressed; once they are expressed without discomfort (all in moderation), they are called "harmony".Zhong is the essence of heaven and earth; harmony is the law of heaven and earth. When the principle of "neutralization" is fully developed (Zhi Zhonghe), the heaven and the earth will have their own place (heaven and earth), and all things will grow normally (all things grow). This is the basic principle of "the golden mean".There are three meanings in it: (1) Ethical principles such as loyalty, filial piety, benevolence and love are innate nature.People just have to do it naturally and according to their nature. (2) But in fact not everyone can do it, so education, self-cultivation, and strict demands on oneself are needed. (3) Once everyone can cultivate themselves to the point where they can accurately conform to the requirements of etiquette and law when they express their thoughts and feelings (to neutralize), the relationship between monarch and minister, father and son, etc. will be corrected, and society will be able to function normally.It can be seen that the so-called "middle way" is to make people's every move accurately meet the requirements of etiquette, without discount or overweight (to neutralize).The so-called "Confucianism" is nothing more than this.But it's really hard to do.So Confucius said: "'The Doctrine of the Mean' is so perfect! The people can last for a long time! ("The Doctrine of the Mean" is probably the highest state! For a long time, few people can do it)" For this reason, "The Doctrine of the Mean" also proposed The concept of "sincerity" (that is, "sincerity" in "University") was introduced. "The Doctrine of the Mean" believes that "sincerity" is also one of human talents.If you can maintain the character of "sincerity" in life, you can do everything, and you are a saint.For ordinary people, it is necessary to be "sincerity", that is, let him cultivate "sincerity" before he can practice the "middle way". The method of "sincerity" is to ask him to "learn widely, interrogate, think carefully, discern clearly, and practice earnestly".After such a process of seeking knowledge, it can be made "sincerity".This is similar to the principle of "Knowledge and then Yicheng" in "University". "The Doctrine of the Mean" and "The Great Learning" are sister chapters that are both external and internal.So Song Confucianism said that "University" is "the door to morality" (learning steps), and "The Doctrine of the Mean" is "teaching the mind" (spiritual essence). If the theory of "The Doctrine of the Mean" is abstracted as a methodology, the "Doctrine of the Mean" requires people to accurately grasp the qualitative stipulations of things, neither too much nor too little, and it opposes both "left" and right deviations. , does have a certain dialectical concept.But when we examine it in history, we can see that its purpose is: A gentleman follows his position and does not want to be outside of it.If you are rich and honored, you will be rich and honored; if you are poor and humble, you will be poor and humble;A gentleman can't be content without entering.If you are in a high position, you will not be inferior, and if you are in a low position, you will not be able to support your superiors.If you are righteous and do not ask others, you will have no complaints.Don't complain about the sky above, and don't favor others at the bottom.Therefore, a gentleman lives in an easy place to wait for his life, and a villain takes risks to get lucky. [大意] A gentleman should act according to his current status and not think about things beyond his status.Now rich and honored, act according to the position of rich and honored; now poor and humble, act according to the position of poor and lowly;Therefore, the gentleman is everywhere.If the status is high, don't push down; if the status is low, don't climb up.If you behave yourself and do not ask for others, you will have no resentment.Don't blame the sky, don't blame people.Therefore, the gentleman is content with the ordinary and waits for the destiny to arrange, while the villain has to take risks in order to get lucky. In short, "The Doctrine of the Mean" requires people not to act beyond their own status and status, but to abide by their own law and order, and to let everything be at the mercy of the destiny (that is, the feudal order) and not to resist.Therefore, "The Doctrine of the Mean" also quotes Confucius saying: "A gentleman is mean, and a villain is against moderation. A gentleman is mean, and a gentleman is moderate (always grasp the measure of behavior). A villain is contrary to moderation, and a villain has no fear!" "Its essence is to prevent people from "deviating from the law" and not "offending", so that the feudal society can last forever. Starting from the "benevolence and righteousness" in "Mencius", it developed into the "theory of good nature" in "Mencius", and then developed into "Zhi Zhonghe" in "The Doctrine of the Mean", and "Three Cardinal Guidelines and Eight Items" in "University". We can clearly see that The purpose of a chain of etiquette that binds people is nothing more than to make people behave themselves, be loyal and filial.It is self-evident that Song Confucianism compiled them into the "Four Books" and that the dynasties of the past dynasties listed them as legal textbooks.As the superstructure of feudal society, the "Four Books" played an important role in maintaining the stability of feudal society.