The Great Learning wielded tremendous influence in premodern China especially, with Zhu Xi's interpretation. Now, equally important to Zhu Xi's rendition of Confucian philosophy is the Zhongyong commonly translated into English as the Doctrine of the Mean. The Zhongyong is traditionally ascribed to Confucius grandson, Zisi, compared with the Daxue with the Great Learning, which focuses on ethical practice the Zhongyong seems more theoretical in orientation. Let's start with the title itself. The title Zhongyong comprises two words, "Zhong" and "Yong" in Chinese. In modern Chinese, the compound noun "zhongyong" means something like moderation, but it conveys a lot more than moderation in Yong Confucian philosophy. Zhong has the sense of what is at the center. And sometimes it is translated as centrality. According to Zhu Xi, Zhong being at the center, means, neither leaning to one side nor the other, and neither in excess nor deficient, which therefore suggests a sense of impartiality. The second word "Yong" means what is common, that which is ordinary. And this is how Zhu Xi has understood it. With the added sense, of what is ideally constant, always in accordance with Li-principle embedded in everyday life. The term "Zhongyong" is used in the Analects actually, where Confucius is reported to have said that the virtue of Zhongyong is of the highest order. This text, the Zhongyong, now explains what that means, and it begins with these words, "Heaven's endowment is what is called nature. Following nature is what is meant by the Way the Dao, cultivating the Dao is the essence of all teachings and institutions." Furthermore, the Zhongyong explains that the concept of Zhong centrality serves to explain the original pristine state of the heart or mind, that stems from the inborn nature endowed by Heaven. This is what he says. "Before the emotions such as pleasure and anger, and sorrow and joy are aroused in the mind, the heart or mind actually rests naturally in a state of tranquility. And this is called Zhong (being at the centre which I take it to mean as without partiality or selfish desire)." Now then, after the emotions are aroused, what happens? "When they have all found their emotions, have all found their proper measure, this is called harmony." For Zhu Xi, being rooted in the center, describes absolute purity beyond the influence of desire of self-interest. As such, it can only refer to the Li-principle of Heaven or the mind of the Dao. Why? Because absolute purity exists only as principle, when we come to the real world of human life, of human affairs, the influence of desire is constant and pervasive. Nevertheless, the concept of being in the center serves as a reference point and provides a conceptual basis for self cultivation. Although the Li principle of things must be recognised. Again, real human life is never devoid of the play of emotions. The force of Qi is constantly in motion. Otherwise, we would not be alive. The force of Qi animates and drives the heart in certain directions, constantly. As such, the objective is not to return to the pristine state of the mind before the emotions are aroused. Rather, the ideal scenario becomes a matter of ensuring adherence to principle and equilibrium, if you like, in which the emotions are never excessive, leaning to one side or the other, and a state in which the emotions find proper expression. This is the true meaning of harmony, according to the Zhongyong. And when that is achieved, he says, "Heaven and Earth will attain their proper order and a world will flourish." Now, the Zhongyong is not a how-to kind of manual, but offers an account of the Confucian vision of harmony. In terms of ethical self cultivation, it emphasises in particular, the importance of sincerity. At one point, the Zhongyong says, "Only those who are totally sincere can fully develop their nature. And being able to fully develop the nature, they can then fully develop the nature of others." In this way, these exceptional individuals, the accomplished Confucian Junzi, will be able to, the text says, Assist in the transforming and nurturing processes of Heaven and Earth. Sincerity here also encompasses integrity, and that is marked out as the defining characteristic of the Junzi, and in the Zhongyong sincerity is further defined as self-realisation, or literally in the text it says, self-completion. This is an interesting play on words. Because in Chinese, the words for Sincerity and the word for Completion have the same pronunciation. They are both pronounced Cheng. Furthermore, the term Chengren in modern Chinese, guess what means. It means simply an adult. There is therefore, a strong ethical sense that to be truly fully human and adult in the ethical sense, to become a full-fledged member of the human community, a person must be totally sincere, which as we have just quoted, also entails enriching the lives of others. And in this way, the ideal of harmony and vision in Confucian philosophy can be realised. The Great Learning and the Zhongyong complement each other in providing both a strong foundation in theory and practice for the further development of Confucian philosophy. Under Zhu Xi's precise treatment, a compelling case can be made for the realisation of perfect harmony in an imperfect world. The realisation of the ideal Li-principle, that applies equally to the physical environment, to nature in that sense, and the human heart. In a world of constant change, driven by this ceaseless movement of the energies of Qi vital essence. I wish we had more time to explore the world of Neo-Confucian philosophy. They are other Neo-Confucian thinkers besides Zhu Xi, who are equally worthy of careful attention. But we have to bring this discussion to a close. As far as Zhu Xi reformulation of Confucian philosophy is concerned, I just want to end by reemphasising one point. And that is, why Zhu Xi felt compelled to make the crucial distinction between Li-principle on the one hand, and the world of Li and Qi coexisting always on the other. The concept of Li-principle provides the necessary philosophical ground for Confucian ethics and political philosophy especially. But, ethics and politics are played out always in the real world of human affairs that is without exception, under the influence being driven by the play of emotions and desire. Partiality and self-interests are simply part and parcel of the human condition. How do we overcome the dictate of desire, then becomes the central question in Neo-Confucian philosophy and that is the key in Zhu Xi's view to realising the grand vision of Confucian harmony. When we come back, we'll review the main topics we have covered up to this point and also begin to explore the place of Confucian philosophy in contemporary society. See you then.
