The Doctrine of the Mean is the basic value theory of Confucianism on personal cultivation and social governance, also known as the Doctrine of the Mean. Doctrine of the Mean is a unique creation of the Chinese nation and an important gene of Chinese civilization. What is the definition of moderation? What is its theoretical and practical value? In this regard, many great scholars have given their own interpretations. Zheng Xuan of the Eastern Han Dynasty said: "The name of Zhongyong is used to record the harmony. Yong is used." Cheng Yi of the Northern Song Dynasty said: "It is called Zhong when it is not biased, and it is called Yong when it is not easy to change. Zhong is the right way of the world; Yong. Zhu Xi of the Southern Song Dynasty said: "The middle is impartial, and it is neither wrong nor inferior." In summary, the mean means to live in the right way, to be impartial and to be natural. Improve self-cultivation and treat everything with pure humanity. Of course, the idea of ??golden mean has been tampered with by some feudal rulers. It is stronger than governing the people and weaker than governing officials. But this is not the fault of moderation itself, but rather the class stance of the rulers. The value and function of moderation itself always shine with the light of wisdom. Today, we can explore the ideological core of Zhongyong and its enlightenment to real life from four aspects.

Be strict with yourself. Moderation is a state of cultivation for people. Human cultivation is not achieved overnight. The Doctrine of the Mean believes that the most important thing for human cultivation is persistence and strict self-discipline, and the principle of Zhongyong and Zhongyong must be followed at all times and everywhere. "The Doctrine of the Mean" says: "A gentleman is wary of what he does not see, and he is afraid of what he does not hear." Those who are determined must be cautious and stick to the golden mean even in subtle places. Dai Zhen in the Qing Dynasty said: "Sexual desires cannot be without restraint; if restraint is not exceeded, it depends on the laws of nature." This is to rectify the reasonable desires and needs in human nature. As long as desires and needs are controlled and in line with the golden mean, they will also be in line with the principles of nature. Strict self-discipline is the starting point of moderation. Only by starting from one's own moral conduct and spiritual pursuits, constantly introspecting oneself internally, and continuing to practice one's beliefs externally can one achieve the state of moderation.

Sincerity and sincerity. The key to golden mean lies in "sincerity". "The Doctrine of the Mean" believes that the reason why heaven is heaven is because Tianzhuang Mu is always the embodiment of sincerity and purity. A gentleman should act according to the way of heaven. "The Doctrine of the Mean" puts forward the theory of "sincerity" and "brightness", believing that natural "sincerity" and "brightness" are nature; artificially making others understand "sincerity" is education. The unity of heaven and human nature and the interdependence of transformation and education are "sincerity". A person who sticks to a certain skill and is willing to stick to it can also be said to be "sincere". Looking at the entire book "The Doctrine of the Mean", "sincerity" means "transparency" in cultivating the Tao. Transparency means reaching the level of understanding and perfection. Sincerity can understand the truth of all things. When you practice the golden mean and achieve "sincerity", it will naturally conform to the way of all things, and the great road will always be suitable for its purpose and suitable for its purpose.

Be kind and generous. "Modest" is the virtue of moderation. The last chapter of "The Doctrine of the Mean" focuses on writing that no matter how great his merits, how strong his abilities, how pure his sincerity and kindness, a gentleman must be modest and humble. Only in this way can he be convincing. Sages are sincere and humble, so people with lofty ideals voluntarily follow and support them wholeheartedly. "The Book of Songs·Daya·Huangyi" says: "I wish you to have Mingde and do not use loudness and lust". This means that we must never treat the common people harshly, but we should "protect their innocence" and "be virtuous and careful in punishing them", and we must imitate the great virtues of heaven to educate all things. It can be seen that the promotion of the Golden Doctrine is not about forcefully preaching, but about spring breeze turning into rain and moistening things silently.

Harmonious and inclusive. Doctrine is not only an ideal state of personal cultivation, but also a benign state of social development. The Doctrine of the Mean opposes the polarization of rich and poor, so Confucius put forward: "Those who have a country and a family will not worry about being few but about inequality; they will not worry about poverty but about insecurity." He advocated harmony among the people, mutual respect and love, and putting aside selfishness for the public good. Datong society. "Mencius: King Hui of Liang, Part 1" said: "The property of a wise king in controlling the people will ensure that those who look up to them will be able to serve their parents, and they will be able to feed their wives, so that they will be full for life in happy years and avoid death in bad years." This reflects the distinctive collectivist nature of traditional Chinese culture, which is to govern society based on the needs of the majority of people, focus on the inclusive, harmonious and sustainable development of the whole society, regard society as an organic whole, and mobilize the enthusiasm and creativity of all aspects. Officials should cultivate themselves and show self-discipline, and the people should respect officials and understand the hardships and hardships of benevolent officials, so that the ideal society can be achieved with the unity of the officials and the people. When all members of society have adequate food, clothing, and work, social harmony and long-term stability of the country can be achieved.

The essence of the Doctrine of the Mean is reflected to varying degrees in different civilizations around the world, because it is the cultural demand for balance and stability in human society and has the function of correcting deviations and remedying shortcomings. It can be said that only by realizing and adhering to moderation can lasting peace be achieved, the harmony of things among the people, and the unity of nature and man.