The Doctrine of the Mean

The so-called Doctrine of the Mean is a set of theories and methods advocated by Confucius and elucidated by Zisi to improve people's basic moral quality and achieve peace and harmony.

This theory and method of improving people's basic moral quality to achieve peace and harmony includes its theme, theoretical basis, specific content, main principles, test standards, methods of knowing and doing, important approaches, etc. These contents are concentratedly reflected in the thirty-three chapters of "The Doctrine of the Mean". A brief description is as follows.

1． Theme idea

The theme idea of ??the Golden Mean is to educate people to consciously carry out self-cultivation, self-supervision, self-education, and self-improvement, so as to cultivate themselves into an ideal personality and achieve the most goodness, most benevolence, most sincerity, and most. The ideal figure of the Tao, the Supreme Virtue, the Supreme Saint, and the harmony of the external and internal Tao, creates the realm of "peace and harmony" that "neutralizes the heaven and earth, and nurtures all things."

This theme is mainly reflected in the first chapter of "The Doctrine of the Mean".

"Destiny is called nature, spontaneity is called Tao, and cultivating the Tao is called teaching." The words concisely and comprehensively reveal that the core of the theme of the golden mean is self-education. "Destiny calls nature" means that human nature is good. "Fruitality is the way" means that the way for people to educate themselves is to do things according to people's good nature. "Cultivating the Tao is called teaching" means that self-education means practicing cultivation in accordance with humane principles.

“The Tao cannot be separated even for a moment, but it is not the Tao. Therefore, a gentleman should be careful about what he does not see, and be afraid of what he does not hear. Do not see something too far away, and do not reveal something too small. Therefore, a gentleman should be careful about his own actions. "Self-education runs through one's life, and people cannot do without it for a moment. To implement self-education throughout the entire process of life, you need a strong spirit of self-discipline and self-supervision. This spirit is called caution and independence. In other words, when you are alone, others cannot see your behavior or hear your words, and you can also carefully conduct inner self-reflection, self-discipline, and self-monitoring.

“Happiness, anger, sorrow, and joy are not yet expressed, but when they are expressed, they are all in harmony.” It reveals the goals of self-education, self-discipline, and self-supervision. "Medium is the foundation of the world; harmony is the foundation of the world." It pointed out the great significance of the goal of self-education. "Going to the center, the heaven is in place, and all things are nurtured." It extols the immeasurable merits after achieving the ideal goal of self-education, that is, the effect of possessing the most benevolent, most kind, most sincere, most Taoist, most virtuous, and most holy character. Neutralization is the realization of self-worth, and neutralization is the embodiment of social value.

Li Liwu, Linjiang of the Song Dynasty, wrote "The Doctrine of the Mean in Chapters" and analyzed the first chapter of "The Doctrine of the Mean". He also gave a very high evaluation of the Doctrine of the Mean. He said: "The virtue of the mean is great, but its meaning is small. The first chapter uses Xing, Ming, Dao, and Jiao to clarify the meaning of the mean; it uses caution, fear, and independence to clarify the way to hold on to the middle; it uses neutrality to clarify the body and use. Consistency; education through position, the ultimate merit of benevolence and sincerity."

Zhu Xi also had a very high evaluation of this chapter. He said in "The Doctrine of the Mean": "Chapter 1 on the right." Zisi stated the meaning of what he said: firstly, the origin of the Tao comes from heaven and cannot be changed; its substance is prepared by oneself and cannot be separated; secondly, it is maintained The key to self-examination is to say that the Holy Spirit is at its peak. This is what Yang calls the essence of a piece of work. . ”

Of course, it is impossible for them to clearly point out that the theme of the golden mean is self-cultivation, self-education, self-discipline, self-supervision, and self-improvement, in order to cultivate oneself into a person with the spirit of excellence. An ideal personality is an ideal person who achieves the most goodness, the most sincerity, the most benevolence, the most Tao, the most virtue, the most saintliness, and the harmony between the outer and inner ways, and creates a realm of "peace and harmony" that "neutralizes the heaven and earth and nurtures all things." .

2． Theoretical basis

The theoretical basis of the Golden Mean is the unity of nature and man. Usually people talk about the unity of nature and man mainly from a philosophical point of view. Most of them start from Mencius' "He who exhausts his heart knows his nature; if he knows his nature, he knows the nature" ("Exerting his Heart"), but ignores it. The golden mean of the unity of nature and man ignores the true meaning of the unity of nature and man. The true meaning of the unity of nature and man is to unite in the utmost sincerity and perfection, to achieve "neutralization, the position of heaven, and the development of all things", "Only sincerity in the world can fulfill its nature. If it can fulfill its nature, it can fulfill its human nature." "If you can fulfill the nature of human beings, you can fulfill the nature of things; if you can fulfill the nature of things, you can praise the transformation and education of heaven and earth; if you can praise the transformation and education of heaven and earth, you can participate in the realm of heaven and earth." "Ginseng with heaven and earth" is the unity of heaven and man. This is the true meaning of the Doctrine of the Mean. Therefore, "The Doctrine of the Mean" begins with "the destiny is called nature, the will of nature is called Tao, and the practice of Tao is called teaching" and ends with "'It is carried by heaven, silent and odorless.'" This is the highest state that a saint can reach, and this is the true sense of the unity of nature and man. The unity of nature and man is a kind and beautiful heaven. The people of harmony between nature and man are kind and beautiful people like the kind and beautiful heaven. The unity of nature and man is the achievement of people's conscious cultivation to benefit mankind and the world like the beautiful and kind heaven. natural ideal state.

The unity of nature and man in the golden mean is manifested in the following aspects.

(1) The way of heaven and the way of humanity are one.

The way of heaven is sincerity, and the way of humanity is the pursuit of sincerity. This is how the original heaven enlightens people, and how it unites people with heaven. That is to say, the way of humanity is required to be consistent with the way of heaven. "The Doctrine of the Mean" says: "Sincerity is the way of heaven. Honesty is the way of man. Honesty is the way to achieve the goal without force, without thinking, and calmly takes the middle way, which is the sage. The sincere person chooses the good. A stubborn person.

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Zheng Xuan said: “Those who speak sincerely are born with sincerity; those who are sincere are those who learn to be sincere.” "Kong Yingda said: "This sutra shows the way of sincerity, which is the nature of heaven. Then people should learn the nature of sincerity. It is the sincerity of God who is tired and does not do anything. It is achieved without thinking. If it is the nature of heaven, life and death follow the four seasons. This is the way of heaven. Sincerity is the way of man, and it is the way of man to be sincere. If you don't learn, you won't get it, so it's the way of people. A sincere person achieves success without exerting force, obtains without thinking, and calmly takes the middle path. He is also a sage. This is what I said above about sincerity being the way of heaven. Only saints can do this, that is, they do not encourage themselves but do good by themselves, they do not think about it but achieve good by themselves, they are free to follow the Tao by themselves, and their nature of saints is in harmony with the way of heaven and nature, so they are called saints. A person who is sincere is one who chooses the good but is stubborn. Again, the person who is sincere is the way of man. It is said that one develops such sincerity through learning, which is called a wise man. Choosing good deeds, sticking to them firmly, and doing them endlessly will lead to sincerity. ”

According to the explanations of Zheng Xuan and Kong Yingda, the unity of heaven and humanity in the Doctrine of the Mean is divided into two types: one is the unity of heaven and man of the sage, and the other is the unity of heaven and man of the sage. The sage’s heaven The unity of man and nature is the instinctive unity of nature and man. The unity of heaven and man is achieved through learning. It should be said that there is also the unity of nature and man for mortals. , either by learning and knowing it, or by being trapped and knowing it, and knowing it is the same. Either you do it safely, you do it for the benefit, or you do it reluctantly, and the success is the same. "It can be said that those who know it from birth and practice it with ease are sages, those who know it through learning and practice it with advantage are sages, and those who know it and do it reluctantly are ordinary people. Whether it is a sage, a sage or a mortal, all The state of unity between nature and man can be achieved by being sincere and kind, but it cannot be achieved by being ignorant and ignorant.

(2) The unity of nature and human nature

The purpose of the unity of heaven and humanity is to unify nature and human nature. Nature is the most kind, most sincere, most benevolent, and most true. Then human nature should also be the most kind, most sincere, most benevolent, and most true. Only the most kind, most sincere, most benevolent, and most true nature can be called the unity of heaven and man in the true sense, can create the outline of the world, establish the foundation of the world, understand the principle of heaven and earth transforming and nurturing all things, and achieve the golden mean. Tao.

(3) The unity of reason and emotion

The unity of nature and man in the Doctrine of the Mean is also reflected in the unity of reason and emotion. Natural attributes are the expression of emotions. In order to pursue the most sincere, most kind, most benevolent, and most true human nature that is one with the way of heaven and nature, it is necessary to restrain and limit emotions. Therefore, "The Doctrine of the Mean" says: "The end of joy, anger, sorrow, and joy "When it comes to the middle, it is called harmony". Only by "achieving neutrality" can heaven and man be unified ("Where is the position of heaven, and how is the development of all things").

(4) The relationship between ghosts and gods The unity of saints

The unity of heaven and man in the Doctrine of the Mean also includes the unity of ghosts, gods and saints. Examine the three kings without being wrong, build the heaven and earth without contradicting them, question the ghosts and gods without doubt, and know the heaven; wait for the saints for a hundred generations without being confused, and know the people. Therefore, when a gentleman acts in the world, he becomes the way of the world, when he acts in the world, he becomes the law of the world, and when he speaks in the world, he becomes the principle of the world. "If you cross-examine ghosts and gods, there will be no doubt, even if you understand heaven; when saints come out a hundred generations later, there will be no doubt, even if you know people. It illustrates the doctrine of the golden mean. In the unity of heaven and man, heaven includes ghosts and gods, and humans include saints. In the true sense, the unity of heaven and man includes the unity of saints. Ghosts and gods are the general term for heaven, earth and ancestors. Therefore, the ancient concept of heaven also includes the elements of dead people (ancestors). The word "tian" itself means the person standing under the sky with the blue sky above his head. .

(5) The unity of the outside and the inside

The unity of nature and man in the Doctrine of the Mean also includes the unity of the outside and the inside. Chapter 25 of "The Doctrine of the Mean" reveals the unity of the outside and the inside. 1. The article goes: "Sincerity is self-made; and Tao is self-made." Sincerity is the beginning and end of things; dishonesty is nothing. Therefore, a gentleman’s sincerity is valuable. Sincerity is not something that is self-contained, it is something that is formed in its place. To achieve oneself is benevolence; to achieve things is to know. The virtue of nature. The way of combining the outside and the inside. Therefore, it is appropriate to take measures at this time. "The way of combining the outside and the inside means that the outside and the inside are unified, and the outside and the inside are combined with nature and sincerity. Therefore, the doctrine of the golden mean is the unity of nature and man, and is also unified with sincerity. This unity of the outside and the inside can also be regarded as moral consciousness and moral behavior. The unity of oneself and things, or the unity of knowledge and action

Therefore, Yang Hua's "Summary of the Doctrine of the Mean" of the Qing Dynasty said: "The whole book of "The Doctrine of the Mean" is based on the concept of "the Doctrine of the Mean". The sentence "The road is not far away from people" is the purpose, and people must trace their origins every day, "Dai Ji." The Confucius said in "The Rites and Luck Chapter": "As a human being, the virtues of heaven and earth are the intersection of yin and yang, the meeting of ghosts and gods, and the elegance of the five elements." ’ He also said: ‘Human is the heart of heaven and earth, the end of the five elements, and is born from food, taste, sound, and color. ’ Zisi Mingdao said that most of those who said that heaven and earth must be unified and ghosts and gods must be included to establish this meaning. The destiny of heaven is called nature, which is the virtue of heaven and earth. The word "life" should be combined and delicate. ‘Benevolent people are also’, that is, the heart of heaven and earth. Joy, anger, sorrow, and joy are the ends of the Five Elements, and the word "Shen Du" especially shows the key point of abstaining from sexual desires to fulfill one's physical form and fulfill one's nature. The whole book is centered on the two characters "human": "Benevolence is the way of human beings" and "Sincerity is the way of human beings". It is said that "everyone should eat and drink", it is said that "govern others by others", it is said that "you cannot ignore others", it is said that "you should treat others before you act", it is said that "you can wait for a saint for a hundred generations without being confused and know others", each paragraph mentions "people" 'The words are all used to illustrate the purpose of 'the road is not far away from people'. The beginning of the book starts with "Heaven" and the end ends with "Heaven". There are many words about heaven and the way of heaven. Talking about knowing people is talking about knowing heaven, talking about the way of people is talking about the way of heaven. They all illustrate the purpose of the unity of heaven and man. Ghosts and gods are virtues, and they also serve to illustrate the true meaning of the unity of heaven and man.

Those who match heaven are saints, and those who match heaven are saints. But there is no such thing as Tao, and there is no such thing as saints. Just wait for others and act accordingly. Saints are also saints compared to humans. Who is this person? Lord and minister, father and son, husband and wife, brothers and sisters, friends. Therefore, one should be kind to others. The reason why people can be benevolent is that they are sincere. Xing is human nature, Tao is human, and the teacher teaches how to be human. Mencius said: "The reason why human beings are different from animals is that the common people get rid of them, but the gentlemen keep them." ’ Zi thought the way was clear, so he saved people. Because it is not far away from people, the eyes are called Yong, and it is said that it is inseparable. It starts from Shen Du, the Counselor of Jitian, and only fully understands the original appearance of people, without adding any harm to the world. Zisi used the famous book of Zhongyong, "Mediocre words should be used with caution when practicing mediocre virtues." The word "yong" is not far away from the road and is the highlight of the book, which is the purpose of the whole book. ”

3. Specific content

The specific content of the Doctrine of the Mean mainly includes the five great ways, the three great virtues, the nine classics, etc.

(1) Five Da Dao

The Five Da Dao mainly uses the golden mean to regulate five types of interpersonal relationships. These five basic interpersonal relationships are the relationships between monarch and minister, father and son, husband and wife, brothers and friends. The relationship between monarch and minister is regarded as a superior-subordinate relationship. , these five types of interpersonal relationships are common in the world. Chapter 12 of "The Doctrine of the Mean" discusses the interpersonal relationships between husband and wife in detail, and puts the relationship between husband and wife at a very high level. The stupidity of a couple can be traced to knowledge; even if it is so extreme, even a sage will not know something. The unfaithfulness of a husband and wife can only be carried out; when it reaches its extreme, even a sage will be unable to do so in his old age. The way of a gentleman begins with the husband and wife, and when it reaches its extreme, it can be seen in heaven and earth. "Chapter 13 discusses the ways of father and son, monarch and minister, brother, and friend. Looking at these two chapters, the five ways of reaching are complete.

The five ways of reaching are the five types of interpersonal relationships that are common in the world. Through correct To handle these five kinds of interpersonal relationships, we can achieve the ideal state of peace and harmony, just as "Li Yun" said: "Therefore, the sage who regards the world as one family and China as one person is not intentional, but he must know his feelings and be prepared for them. Its meaning should be understood through its benefits, understood through its disadvantages, and then it can be solved. What is favor? Joy, anger, sorrow, fear, love, and desire are all seven that can be mastered without learning. What is human righteousness? Father's kindness, son's filial piety, good brother, brother, husband's righteousness, wife's obedience, long-term benefit, young obedience, monarch's benevolence, minister's loyalty, these ten are called human righteousness. Maintaining trust and cultivating harmony is called benefit to others; fighting and killing each other is called harm to others. Therefore, the reason why the sage governs people's seven emotions, cultivates the ten righteousnesses, maintains trust and harmony, refuses to give in, and fights for each other, how can he govern it by abandoning etiquette? ”

(2) Three virtues

What do you rely on to regulate these interpersonal relationships? It relies on people’s inner morality and wisdom, so there are three virtues. Three virtues are wisdom. , benevolence, and courage. Wisdom, benevolence, and courage are universal virtues that are used to regulate the relationship between superiors and subordinates, fathers and sons, husbands and wives, brothers, and friends. How can wisdom, benevolence, and courage be cultivated by honesty and kindness? Therefore, Chapter 20 of "The Doctrine of the Mean" clarifies: "There are five great ways in the world, so those who practice them are three. Said: King and minister, father and son, husband and wife, brother and sister, friends. The fifth one is the Dao of the world. Knowledge, benevolence, and courage are the three virtues in the world, so those who practice them are the same. Either you know it when you are born, you know it when you learn it, or you know it when you are trapped. It is the same as knowing it. Either you can do it safely, you can do it when you are trapped, or you can do it reluctantly, and the success is the same. Confucius said: 'To be eager to learn is close to knowledge, to practice is close to benevolence, and to know shame is close to courage. If you know these three, you will know how to cultivate yourself; if you know how to cultivate yourself, you will know how to govern people; if you know how to govern people, you will know how to govern the world. '"

(3) Nine Classics

The Nine Classics are the nine specific tasks used by the Doctrine of the Mean to govern the world and achieve peace and harmony. These nine tasks are: Cultivation of oneself , Respect wise people, care for relatives, respect ministers, be considerate of ministers, care for the people, encourage all kinds of craftsmen, treat guests from far away well, and appease the princes. If you cultivate yourself, you can achieve a beautiful personality; respect people and you will not be confused; love and care. If you respect your relatives, there will be no resentment among uncles and brothers; if you respect ministers, you will not be confused in governing affairs; if you show sympathy to ministers, the scholars will do their best to repay them; if you care for the common people, they will be encouraged; if you encourage various craftsmen, wealth will be with them. If you treat guests from far away well, the world will obey you; if you appease the princes, the world will respect you. To do these nine tasks well, you must fully embody the beautiful personality of Zhongyong with sincerity, benevolence, and kindness. Doing these nine tasks well will actually handle and adjust the nine types of interpersonal relationships. Adjusting these nine types of interpersonal relationships is an important guarantee for the world to achieve the ideal of peace and harmony. . The ideal of peace and harmony in "Yao Dian" of "Keeping good virtues by being close to the nine tribes, the nine tribes will be harmonious, the people will be harmonious, the people will be enlightened, and the nations will be harmonious" and "The way of the university lies in Ming Ming virtue, being close to the people, and ending in perfection." The inheritance and development of the ideal of peace and justice of "goodness".

4. Main principles

There are three main principles of the golden mean: one is to cultivate alone with prudence, the other is to be loyal, forgiving and tolerant, and the third is to It is to be sincere and devoted to one’s nature.

(1) Self-cultivation

This principle requires people to persist in self-education, self-monitoring and self-cultivation. Constraint. The first chapter of "The Doctrine of the Mean" puts forward this principle: "The Tao cannot be separated for a moment, but it is not the Tao." Therefore, a gentleman should be cautious about what he does not see and be afraid of what he does not hear. Don't see it, don't hide it, don't show it. Therefore, a gentleman should be cautious about being alone. "People must strictly and consciously practice self-cultivation. Especially when a person is alone, they should carefully conduct self-reflection, self-discipline, self-education, and self-supervision.

Even in places where others cannot hear what you are saying, you are very cautious and do not say anything that violates morality; in places where others cannot see what you are doing, you should always abide by the golden mean and be most sincere, most benevolent, most kind, and most holy. We must adhere to the principle of careful self-cultivation. Adhering to this principle will bring endless joy, endless use, and endless merit. Therefore, Chapter 33 of "The Doctrine of the Mean" says: "The way of a gentleman is simple but not tiresome, concise and written, gentle and rational. Knowing the distance and the near, knowing the origin of the wind, and knowing the appearance of the subtle can lead to virtue." "Poetry" says: "Although it is latent, it is still clear." Therefore, a gentleman will not feel guilty when he is introspecting, and he will not be evil in his ambition. The only thing that cannot be seen in the "Poetry" is: "The appearance is there." The room is worthy of the leakage of the house. 'So a gentleman is respectful without saying anything.' "Poetry" says: "There is no words to say when playing false words, but there is controversy in time. 'So a gentleman is not rewarded but the people persuade him, and he is not angry but is powerful." "Poetry" says: "If you don't show your virtue, you will be punished." Therefore, the gentleman will be respectful and the world will be peaceful. Said: "Sound and color are the only way to transform people." "Poetry" said: "Morality is like hair." p>(2) Loyalty, forgiveness and tolerance

This principle requires people to empathize with each other, understand each other, care for each other, not harm each other, be loyal, forgiving and tolerant, act with consideration and benevolence, and act in parallel without conflict. This principle can be found in chapters 13 and 30 of "The Doctrine of the Mean" respectively.

"Confucius said: 'The way is not far away from people. People who are far away from others cannot be the way.' "Poetry" says: If you attack Ke Ke, you will not be far away. If you hold Ke Ke, you will cut down. Ke, look at it as if it is far away. Therefore, a gentleman should treat others by changing them. Loyalty and forgiveness are not far away. If you don't want to do it to yourself, don't do it to others. "

The idea originated from Confucius, and Zengzi summarized it and passed it down to the world. "The Analects of Confucius. "Li Ren" records that Confucius warned Zeng Zi: "My way is consistent." Other students asked Zeng Shen what this meant. Zeng Shen said: "The Master's way is only loyalty and forgiveness." Loyalty and forgiveness are the principles of benevolence. To say that the core of Confucius' thought is the principle of loyalty and forgiveness means that the core of Confucius' thought is to be benevolent and to practice benevolence. Confucius said that forgiveness means "don't do to others what you don't want others to do to you." "A benevolent person, if you want to establish yourself, you can help others, and if you want to reach others, you can reach others. Being able to draw examples from those who are close to you can be said to be the way to be benevolent." The so-called "being able to draw examples from those who are close to you" means comparing one's heart to one's heart, which is the concrete implementation of the way of loyalty and forgiveness.

The way of loyalty and forgiveness is called "the way of justice" in "The Great Learning". "Great Learning" says: "What is evil to those above, don't do it to those below. What is evil to those below, do not do it in order. What is evil to do to the back, do not do it in the past. What is evil to the right, do not do it to the left. What evil is done to the right, do not do it to the left. Don't give to others who are on the left. This is the way of loyalty and forgiveness. Whether it is the way of loyalty and forgiveness or the way of being strict, its essence is kindness and fraternity, which requires people to do "I don't want others to do anything to me, and I also want nothing to be done to others" ("The Analects of Confucius. Gongye Chang") 》).

"The Doctrine of the Mean" inherits and develops Confucius's doctrine of loyalty and forgiveness and "The Great Learning"'s doctrine of discipline. He further proposed "treating others with people", requiring people to love others with the same heart that loves themselves, blame themselves with the same heart that blames others, and use their sincerity, loyalty and forgiveness to inspire, influence and shape people. As long as we adhere to the principle of loyalty and forgiveness, people will live in peace and harmony with each other, and they will reach a state of mind in which they act in their own place, do not get involved without being content, do not complain about heaven above, and do not blame others below. Therefore, "The Doctrine of the Mean" says: "A gentleman acts according to his position and does not want to be outside of it. When he is rich, he acts like a rich man. When he is poor, he acts like a poor person. When he is a barbarian, he acts like a barbarian. When he is in trouble, he acts in adversity." A gentleman is not content with anything. When he is in a superior position, he does not help his superiors. When he is in a subordinate position, he does not seek help from others. He has no resentment when he is above and does not blame others. The Master said: "There is a gentleman who misses the target and seeks his own body."

The principle of sex is an important principle in implementing the golden mean. "Only sincerity in the world can fulfill its nature. If you can fulfill its nature, you can fulfill the nature of human beings; if you can fulfill the nature of human beings, you can fulfill the nature of things; if you can fulfill the nature of things, you can praise the transformation and education of heaven and earth; you can If you praise the transformation and upbringing of heaven and earth, you can participate in it. "Only by adhering to the principle of sincerity can you give full play to your kind nature. If you can give full play to your own good nature, you can influence others and bring out the good nature of others; if you can give full play to the good nature of all people, you can give full play to the good nature of all things; if you can give full play to the good nature of all things, you can participate in the transformation and nurturing of all things. Then one reaches the realm of the most benevolent and the most benevolent; when one reaches the realm of the most benevolent and the most benevolent, he can be ranked as three together with heaven and earth. This is the ideal state achieved by adhering to the principle of sincerity and dedication. Once you reach this ideal state, you will find your true position in the universe.

Yize "The Middle Way", a category of ancient Greek philosophy. The Pythagoreans regarded existing things as the "proper balance" between each other. Plato began to transplant this concept of balance into In ethics, Aristotle linked moderation and moderation and formulated a systematic theory. It is believed that all things have a mean, such as "10" and the number "5" among them; excessive desire in people's psychological state and emotions is debauchery, and less than it is abstinence. Temperance is moderation. There are two kinds of golden mean. The golden mean in nature is absolute, while the golden mean in human affairs is relative. In the ethical middle view, all human behaviors have three states: excessive, inadequate and moderate. Excess and inadequacy are both characteristics of vice, while only moderation is the characteristic of virtue and the standard of morality. Virtue is a kind of moderation, aiming at the middle.

He also applied this principle of moderation to political state theory. It was believed that a country governed by a middle class was best, because those with moderate property were best and easiest to follow sound principles. The last person will not avoid the work of Ye Guo or have excessive ambitions. It is the most stable citizen class in the country, a city-state composed of middle-class citizens. It is the best structured and organized, so it is expected to be governed well.