Zisi

For one, he was the second generation of his family to study with Confucius, his father being the first.

So Confucius was nearly 50 years his elder, and even so, he appears to have been able to establish what became the main line of Confucian thought, teaching Confucius's grandson, Zisi, who in turn was the teacher of Mengzi, better known to the West as Mencius.

The inclusion of Zengzi's commentary on Confucius's words points to another slightly speculative but very likely bit of history.

Zengzi's own disciples played an outsized role in collecting quotes for books that would become the Analects.

The Doctrine

of the Mean by Zi Si Translated by James Lang This LibriVox recording is in the public domain.

Zhu Xi's Commentary My master, the philosopher, Cheng, says, Being without inclination to either side is called Zhong.

Admitting of no change is called Yong.

First it shows clearly how the path of duty is to be traced to its origin in heaven, and is unchangeable, while the substance of it is provided in ourselves and may not be departed from.

next it speaks of the importance of preserving and nourishing this and of exercising a watchful self-scrutiny with reference to it finally it speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent the wish of tzu si was that hereby the learner should direct his thoughts inwards and by searching in himself there find these truths so that he might put aside all outward temptations appealing to his selfishness and fill up the measure of the goodness which is natural to him This chapter is what the writer Yang called it, the sum of the whole work.

In the ten chapters which follow, Zi Si quotes the words of the master

to complete the meaning

The Doctrine

of the Mean by Zi Si Translated by James Lang This LibriVox recording is in the public domain.

Zhu Xi's Commentary My master, the philosopher, Chang, says, Being without inclination to either side is called Zhong.

Admitting of no change is called Yong.

When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of harmony.

this equilibrium is the great root from which grow all the human actings in the world and this harmony is the universal path which they all should pursue Let the states of equilibrium and harmony exist in perfection and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

James Legge's Note In the first chapter, which is given above, Zi Si states the views which had been handed down to him as the basis of his discourse.

First it shows clearly how the path of duty is to be traced to its origin in heaven, and is unchangeable, while the substance of it is provided in ourselves and may not be departed from.

James Lang's Note The above is the twenty-first chapter.

Zisi takes up in it and discourses from the subjects of the way of heaven and the way of men mentioned in the preceding chapter.

The twelve chapters that follow are all from Zisi, repeating and illustrating the meaning of this one.

Chapter 22 It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature.

Able to give its full development to his own nature, he can do the same to the nature of other men.

The Doctrine

of the Mean by Zi Si Translated by James Lang This LibriVox recording is in the public domain.

Zhu Xi's Commentary My master, the philosopher, Chang, says, Being without inclination to either side is called Zhong.

Admitting of no change is called Yong.

this equilibrium is the great root from which grow all the human actings in the world and this harmony is the universal path which they all should pursue Let the states of equilibrium and harmony exist in perfection and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

James Legge's Note in the first chapter which is given above tzu si states the views which had been handed down to him as the basis of his discourse first it shows clearly how the path of duty is to be traced to its origin in heaven and is unchangeable while the substance of it is provided in ourselves and may not be departed from next it speaks of the importance of preserving and nourishing this and of exercising a watchful self-scrutiny with reference to it finally it speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent the wish of tzu si was that hereby the learner should direct his thoughts inwards and by searching in himself there find these truths so that he might put aside all outward temptations appealing to his selfishness and fill up the measure of the goodness which is natural to him This chapter is what the writer Yang called it, the sum of the whole work.

In the ten chapters which follow, Zi Si quotes the words of the master to complete the meaning

of