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This term has two meanings. First, it means to manifest rectitude. Second, it refers to upright conduct. The term was originally used to describe qualities expected of the sovereign. De (德) specifically meant fairness and decency towards the
populace, in the appointment of officials, and the bestowing of rewards and
punishments. Mingde (明德) as a verb was to govern in such a way. Later, the
term as a noun referred to the required moral qualities of those in power.
Confucianism holds that governing in a moral way is an extension of a person’s
internal rectitude, hence mingde is
an expression of the highest degree of morality manifested by a ruler.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
The concept means different things in different contexts. In terms of institutions of learning, it refers to the institution of highest learning, the imperial academy, established by the state, which is different from local schools. When it comes to content of learning, it refers to what a complete man should learn, namely, general rules and principles on governance and human relationship, which are different from that of xiaoxue (小学 Little Learning), namely, learning of words and specific rites or skills. In terms of objective, great learning aims to help students develop sound personality and moral integrity and thus make them qualified for exercising governance.
This term means to rectify our mind so as to follow moral principles in daily life. Rectifying one’s heart or mind is one of the eight notions from the philosophical text The Great Learning (a section of The Book of Rites), the other seven being “studying things,” “acquiring knowledge,” “being sincere in thought,” “cultivating oneself,” “regulating one’s family well,” “governing the state properly,” and “bringing peace to all under heaven.” These constitute important stages in the moral cultivation advocated by the Confucian school. “Rectifying one’s mind” has as its preceding stage “being sincere in thought.” In the course of following the moral principles earnestly in daily life, people are inevitably influenced by sentiments such as anger, fear, joy, and worries, which will, to some degree, lead a person astray. Therefore, one must always try to rectify one’s mind and avoid being swayed by any interference, so as to keep to the observance of moral principles in daily life.
The pursuit of moral principles in daily life should be true and sincere. “Being sincere in thought” is one of the “eight essential principles” from the philosophical text The Great Learning, the other seven being “studying things,” “acquiring knowledge,” “rectifying one’s mind,” “cultivating oneself,” “regulating one’s family well,” “governing the state properly,” and “bringing peace to all under heaven.” Those constitute important stages in the moral cultivation advocated by Confucian scholars. “Sincerity in thought” has as its preceding stage the “extension of knowledge.” One can only identify and follow the principle of “sincerity in thought” on the basis of understanding the moral principles in daily life. One’s true desire will then naturally reflect itself in one’s daily behavior. An individual’s moral conduct must stem from a genuine wish and must not just conform superficially to the moral principles without true intention of practicing them.
The term means to understand how we should conduct ourselves through our contact with things. “Studying things to acquire knowledge” comes from The Great Learning, a section of The Book of Rites. Together with “being sincere in thought,” “rectifying one’s mind,” “cultivating oneself,” “regulating one’s family well,” “governing the state properly,” and “bringing peace to all under heaven,” they are collectively known as the “eight essential principles.” Knowledge is acquired through the study of things. Since the two are closely related, they are sometimes together called “study and acquire.” Throughout history scholars have had varied understandings of the meaning of the term. Some emphasize a thorough inquiry of principles in contact with things. Others stress personal practice in order to master all kinds of moral conduct and skills. Still others consider their intentions as things, thus reforming their innermost thoughts as studying things.
Self-cultivation is the starting point of several steps moving outward. The next step is managing family affairs, followed by governing the state. The final step is moving to provide peace and sound governance to all under heaven. This process is a fundamental theme in Confucian moral philosophy and discourse on politics. It is a gradually expanding process beginning with the individual and emanating outward into serving and benefiting an ever-larger whole. In such a process an individual’s virtue and self-improvement are inseparable from his political aspirations.
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