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Impartiality and its origin
Author: He Jun (Yudan Dali Philosophy School)
Source: “History of Chinese Philosophy” 2025 Issue 2
Abstract: Impartiality is the focus of Confucianism, and it is the ultimate thinking and action that combines the goal and wrist of Confucius and Mencius. It was proposed by Confucius, and Zisi completed the systematic description, and was established in the Song Dynasty through the importance of the Southern Dynasties and the Middle Tang Dynasty. The impartial meaning is derived from individual virtues to political behavior, taking individual virtues as the middle, and benign politics as the guarantee. As a supreme virtue, it is not biased and scattered in people’s daily secular life, through specific paths and virtues, it can be practiced in an actionable way. Integrity is the foundation and energy that dictates all the foundation and energy. The impartial origin of people and their reality in history, while fully demonstrating their origin, impartiality to use a body of metaphysical and subtle to give themselves rationality and meaning, and is also a philosophy of originality based on transformation.
Keywords: impartiality; origin; Zishu
Impartiality is the focus of Confucianism, the ultimate goal of thinking and actions that combine the goals and wrists of Confucius and Mencius. As a thinking, impartiality has experienced a rich and accurate process from proposing to perfection; as an action, impartiality presents the diversity in historical encounters, which also creates confusion and even leads to impartial understanding of impartiality. The predecessors’ comments on impartial notions and comments on impartiality, although they are precise, they appear scattered due to the intellectual form, which makes them difficult to see the system; even if the ancient masterpieces are highly alert to the Sigezhong and the present ancient times, they still cannot escape from the main or even the prejudice, so that they cannot avoid rootless talk. (1) Through the explanation of traditional thinking, the way to construct Chinese philosophy should undoubtedly be self-conscious of the current language and reflected in Western and diverse intellectual domains. However, in the context of thinking, it will be a key to Chinese philosophy that cannot lose its subjectivity and unique characteristics. Therefore, we try to discuss it based on impartiality and its origin.
1. From concept to text and its classicization
The word “Doess the Mean” comes from “The Book of Thoughts: Yongye”: “The Master said: ‘Is the virtue of the Mean the ultimate? It has been long since the common people are familiar.’” Moreover, “Doess the Mean” is only seen in “The Book of Thoughts”. Later, in the “Doctor of the Mean” which spends “Talent”, there were many quotes Confucius’ statements about the Doctrine of the Mean. The author of “The Doctrine of the Mean”, Sima, recorded in “Historical Records: The Family of Confucius” as “Zi Si wrote “The Doctrine of the Mean”. This account was recognized in the basics before the Song Dynasty and made a further step by step in the creative movement and purpose of “The Doctrine of the Mean”. The “Doctor of the Mean” by Zheng Xuan of Han was written by Confucius’s Shuzi,(2) Zhu Xi of the Song Dynasty made a name for himself, “What is the purpose of “The Doctrine of the Mean”? Zi Si was worried about the Taoist learning and wrote it out.” (3) Later generations had doubts and discussions about the author and content of “The Doctrine of the Mean”, but with the unearthed literature, Guodian Chu, he was confirmed from the basics of Sima’s interpretation of the Song Dynasty. , “Doctor of the Mean” is a classic text that describes the impartiality.
As an article in “The Book of the Mean”, “Doctor of the Mean” did not have a special protrusion in the Han Dynasty. In addition to the previous quote from Zheng Xuan, Zisi wrote “Doctor of the Mean” to “clear the virtues of the Holy Ancestor”, Zheng Xuan explained “Doctor of the Mean” and “used it to remember the use of Zhonghe. “Yuan means to use”, (4) There is no theory that highlights the nature of the mind and nature of the Confucian nature like the Confucian Confucianism, and establishes the Confucian Taoism. Of course, Zheng Xuan used “use” to refer to “Yuan” and “internality” as “use”, and his understanding of impartiality is still the most important, and was accepted by later Confucian Confucians. “The Doctrine of the Mean” is prominent in “The Book of the Confucians” and gained special attention. It was learned from “The Book of Sui Zhi” that began in the Southern Dynasty. Dai of the Southern Dynasty Yong wrote two volumes of “The Book of the Doctrine of the Mean”, Emperor Wu of Liang wrote one volume of “The Book of the Doctrine of the Mean”, and five volumes of “The Book of the Private Records and the Orthodox Issue of the Mean”. Although all of them have been lost, it is only known that “The Book of the Mean” has been specially valued in the Southern Dynasties, especially the latter two. Not only did the name of “The Book of the Mean” abandon the “The Book of the Mean”, but the components of Emperor Wu of Liang and the title of “The Book of the Private Records and the title of “The Book of the Mean” are explained by “The Book of the Mean”Baobao.com‘s political power.
In thinking, the “Dog of the Mean” was discovered by later Confucianism, and the important thing that later Confucians noticed was after the Middle Tang Dynasty. These inventions were divided into two important levels: First, they were exposed to the “Dog of the Mean” in political discussions within the country. As the “Decision of the Ming Dynasty” says, “The Great Learning” has the way to enlighten virtue, and the “Dog of the Mean” has the art of the same nature, and the teachings are grand in the world, and the words are in the essence. ”(5) Political theory is like the book in the Forbidden Book quoted the “Doctor of the Mean” about the word “honest”, “honest is the end of things, and there is nothing intellect”, and then it becomes clear, “thing is the thing, and if there is nothing intellect, there is nothing in recklessness.” (6) The second is the special essay, the most important thing is Li Ao’s “Rejuvenation Book”. The name of “Rejuvenation Book” is based on the first sentence of “Doctor of the Mean” “The Destiny of Heaven” 分的手机 discusses the “sexuality” of “repellentity”, Li Ao focuses on the “integrity” marked in “Doctor of the Mean”. In the whole statement, Li Ao mainly highlights the problem of personality, which became the later discussion of Song Confucianism. The focus of the Doctrine of the Mean. Hu Yuan, who first opened the Song Dynasty, said that the Doctrine of the Mean began with emotion (7) is a proof, and later Confucians also became similar. In general, since the Middle Tang Dynasty, the focus of the Doctrine of the Mean has been paid attention to, but the analysis is not satisfactory, so the main nature and difficulty of impartiality have not yet been clearly visible.
This problem was identified in the early years of the Northern Song Dynasty by the Qing Qisong (1007-1072) who tried to adapt to the Confucian Confucianism. The analysis of the innocence of the “Dogs of the Mean” is unsatisfactory. Qi Song said in “The Book of Emperors of the Emperor of Renzong”:
If the “Dogs of the Mean” says: “True the nature of oneself, and understand the teaching of oneself.” This seems that it is not the same as what is said about “reality”? “Dogs of the Mean” only says that it is sincere, but it has not begun to show its integrity. When the Buddha explained the truth about the truth, he said, “The Dharma Realm is everywhere, and the body is in all directions, and the ghosts and gods are often shown, but the ghosts and gods do not see the truth.” This is a rough word. If it emphasizes the mystery and wonder, then the whole group will remain. (8)
In Qisong’s view, Confucianism and Buddhism value sincerity, but the description of integrity in the Doctrine of the Mean is only superficial, and does not further follow the reason behind the appearance, that is, “it has not begun to be as honest as it can be.” In contrast, “Foth’s characterizes the reason why he is honest” means that the movement behind the integrity and its evolutionary process are explained in a comprehensive way. Qi Song praised and emphasized the general nature of “the innocence of the truth” and explained the “sincere” in a wide range of “the realm of Dharma, all existence, form and six combinations, ghosts and gods”, and these areas are even “the six combinations of ghosts and gods who do not see the truth”.
This concise explanation of Qisong, to its religious nature, is the serious theoretical meaning of labeling the Doctrine of the Mean TC:
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