Confucianism under Heaven

Chapter 15

Chapter Fifteen: The Doctrine of the Mean

Ye Ru looked at the sentence and fell into thought.

He knew that this was a sentence from the Doctrine of the Mean, one of the Four Books. It means that the reason why a gentleman can conform to the Doctrine of the Mean is because he can always adhere to the middle way, neither going too far nor falling short; the reason why a petty person violates the Doctrine of the Mean is because he is unscrupulous and reckless.

Similar statements can be found in the Analects, such as "A gentleman is inclusive but not partisan, while a petty person is partisan but not inclusive."

Upon seeing this quote, Ye Ru understood why the pass rate for the imperial examinations was only five percent at the time. This doctrine of the mean, though seemingly simple, subtly contained the power of the sage's way.

Anyone who is either overly impulsive or timid in their heart could never write a commentary on this sentence.

Because the doctrine of the mean emphasizes impartiality, like a balance scale; it's not good if it leans to one side or the other.

After a moment's thought, Ye Ru picked up his pen and wrote:

Confucius once said: "Hold fast to the mean. Neither excess nor deficiency can lead to sainthood. Therefore, holding fast to both extremes and using the mean for the people is the principle of Heaven, the mandate of Heaven, and the way of Heaven."

“The Doctrine of the Mean is neither biased nor leaning to one side, neither excessive nor deficient, and it is the ordinary principle, which is the natural order of Heaven and the ultimate subtlety. Only the virtuous man fails to understand it, while the petty man does the opposite.”

After writing these two sentences, Ye Ru's talent was quickly depleted, and it seemed as if a divine will of heaven was blocking him.

However, Ye Ru didn't pay attention. He wiped away his sweat, continued to gather his talent, activated his thoughts, and picked up his pen to write:

"The reason why a gentleman embodies the Doctrine of the Mean is that he possesses the virtues of a gentleman and is able to maintain the mean at all times. The reason why a petty person deviates from the Doctrine of the Mean is that he possesses the mind of a petty person and is without any scruples. For the mean has no fixed form; it exists at all times, which is the ordinary principle. A gentleman knows that it is within himself, so he can be cautious and unaware of what he sees or hears, and is always in the mean. A petty person does not know this, so he indulges his desires and acts recklessly without any scruples."

This section contains Zhu Xi's commentary on the Four Books. Zhu Xi was a successor of Confucianism. This section profoundly explains the excesses and deficiencies of the Doctrine of the Mean, the prudent speech and conduct of a gentleman, and the violent extremism of a petty person.

In short: it embodies the principles of moderation and harmony.

As the last word fell, Ye Ru was drenched in sweat, his mind blocked, and the talent he had cultivated in the book palace was almost completely gone.

I never imagined that writing this book would be so tiring. No wonder the court gave us three days to finish this exam.

On Earth, high school seniors have to finish all the Chinese, math, and English exams in half a day.

In comparison, the time allotted for answering questions here is quite ample.

Ye Ru wiped the sweat from his brow and, after a night's rest, began writing the history of the great Confucian scholar.

This examination paper for children tested their knowledge of the history of Su Wenmo, a half-step sage from the Yanhuang Kingdom, and the couple Sima Xiangru and Zhuo Wenjun.

With the Complete Library of the Four Treasuries flowing through his mind, Ye Ru began to write the history of Su Wenmo.

"Su Sheng was born in Datong County, Yanhuang. He could read at the age of three, recited the Four Books and Five Classics at the age of seven, and became a student at the age of nine. When he took the imperial examination, he ranked first in the examination based on his sense of justice and righteousness. Finally, he became a half-saint based on his benevolent way. He never married to protect righteousness, but he mysteriously disappeared five years ago."

"Su Sheng has disappeared."

Ye Ru frowned. Logically speaking, at this point, he should be virtually unmatched. So who is the current Half-Saint Su Wenmo?

After careful consideration, Ye Ru erased the record of Su Wenmo's disappearance.

Then it goes on to describe the history of Sima Xiangru and Zhuo Wenjun:

"These two semi-saints were husband and wife. The former was known as the Sage of Fu, and the latter as the Sage of Qin. Back in the borderlands, the two were a perfect couple, playing their zithers in harmony. They once slew millions of demons. Whether they died of old age or ascended to heaven is still unknown."

After finishing writing the history of the great Confucian scholars, Ye Ru did not write any poems, because ancient poems were at least primordial in their scope, and this was to avoid unnecessary trouble.

"Father, how did the preliminary examination go?"

While Ye Ru was writing the exam paper, Wang Xiaoyang bowed to his father in the Wang Mansion and said something.

"The arrangements for the preliminary examinations have all been made. I have investigated the Ye Ru you mentioned. He was mediocre before and not a great talent, but he has risen against the tide in the past few days. He is amazing in his cultivation of virtue and primordial chaos, and can compose poems in all of them. He can be described as a genius. I strongly suspect that he was just hiding his talents before and that a Grand Scholar was teaching him behind the scenes."

"No, it's also possible that he wasn't taught by a Grand Scholar, but rather by a Great Confucian Scholar."

Wang Bieqiu frowned slightly, picked up a cup of tea, took a sip, and said.

"A Grand Scholar? Then wouldn't that mean our plan is..."

"Don't worry, most of the Grand Scholars are in the National Academy of Saints and the Academy of Saints. As for the Great Confucian Scholars, they are even less likely to come. Right now, the front lines are tense, and demons are attacking the border. They can't spare any manpower. I received news that this time, the Ghost-Faced Inspector Yuan Qiu will be the proctor for the preliminary examination, and he happens to be in the examination room of Ye Ru, who is in charge."

"At that time, all we need to do is bribe Yuan Qiu, and no matter how talented Ye Ru is, he will surely fail in the examination."

Before Wang Xiaoyang could finish speaking, Wang Bieqiu sneered.

"That's good. That scoundrel insulted me so much that day. During the preliminary examination, I will make sure Ye Ru's courage is completely destroyed and his literary reputation is utterly tarnished in the examination room!"

Wang Xiaoyang revealed a venomous look and growled in a low voice.

"Is this your interpretation of scriptures and history? You don't have to write poetry, given your talent, poetry is just something you can pick up effortlessly."

Fang Zifeng and Ye Ru sat facing each other. The former held an exam paper and said...

"Yes, please enlighten me, sir."

Fang Zifeng nodded and began checking the test papers.

However, Fang Zifeng only read this text for a few minutes before a glint of light flashed in his eyes, and a look of seriousness appeared on his face.

However, the further he went, the more his expression changed, from solemn to shocked.

Ye Ru's interpretation of the classics closely adheres to the Doctrine of the Mean.

This passage first provides a general overview of the meaning of the classics, and then discusses the differences between petty people and virtuous people. Although no specific examples are given, the differences are implied. The passage concludes with the idea that moderation is the essence of harmony, which is truly remarkable.

"You wrote about moderation in this piece. Now, tell me, what is moderation and what is the doctrine of the mean?"

Fang Zifeng stopped and asked Ye Rudao.

He also wanted to see just how capable Ye Ru really was.

"Zhonghe (中和) is derived from the Doctrine of the Mean. 'Zhong' means to focus on the fundamentals, and 'He' means to find joy in the fundamentals. The Doctrine of the Mean states: 'Before the feelings of pleasure, anger, sorrow, and joy are aroused, this is called 'Zhong' (中). When these feelings are aroused and all attain their proper measure, this is called 'He' (和). Zhong is the great foundation of the world; He is the way of the world. When Zhonghe is achieved, heaven and earth are in their proper places, and all things grow. Zhonghe, focusing on the fundamentals, finding joy in the fundamentals, and consolidating the fundamentals, is what is meant by Zhongyong (中庸)."

Ye Ru replied.

Upon hearing this, Fang Zifeng sighed inwardly. This classic text is the most difficult to understand in the past ten years. This young man is indeed worthy of his reputation. He is so comprehensive, gradually extending from moderation to the doctrine of the mean. It is easy to understand and he knows how to use other people's words to express his own meaning.

After a moment, Fang Zifeng put down the paper, his smile faded, and praised Ye Ru:

"If you have the same understanding of the principles and meanings of the classics as you do today, you will undoubtedly rank first in the imperial examination!"