The Middle Way manifests the principle of impartiality. It stands in contrast to partial behavior. Ancient Chinese believed that the existence and changes of all things in the universe obey a single basic law, which is shown through human action and conduct. This is the Middle Way. People should comply with the Middle Way in both speech and action. It can be achieved, Confucian scholars hold, by avoiding all excessive as well as inadequate words and actions, thus attaining impeccable morality. Buddhists advocate practicing the Middle Way in order to see things in their true light and break free of human suffering. Different schools of thought and religious sects vary in their understanding of the specific content of this concept.
In its original meaning, dao (道) is the way or path taken by people. It has three extended meanings: 1) the general laws followed by things in different spheres, e.g. the natural order by which the sun, moon and stars move is called the way of heaven; the rules that govern human activities are the way of man; 2) the universal patterns followed by all things and beings; and 3) the original source or ontological existence of things, which transcends form and constitutes the basis for the birth and existence of all things, and for the activities of human beings. In their respective discussions of Dao, Confucianism, Daoism, and Buddhism imbue it with very different connotations. While benevolence, righteousness, social norms, and music education form the basic content of the Confucian Dao, the Buddhist and Daoist Dao tends to emphasize kong (空 emptiness) and wu (无 void).
Zhongyong (the golden mean) was considered to be the highest level of virtue by Confucius ( 551-479 BC) and Confucian scholars. Zhong (中) means moderate in one’s words and deeds. Everything has its limits, and neither exceeding nor falling short of the limits is desirable. Yong (庸) has two meanings. One is common or ordinary and the other is unchanging. Moderation can be maintained for over a long time constantly only when one practices it in everyday life. Zhongyong means the standard of moderation that one should follow in dealing with others and in one’s everyday conduct.
It is just as bad to go beyond a given standard as to fall short of it. Confucian scholars use rites as the standards both for individuals’ words and actions, and for their relationship with everything in the world. They also judge people’s words or actions against the requirements of the rites to see whether they have gone too far or fallen short. Confucius (551-479 BC) evaluated one of his students as “going too far” and another as “falling short,” considering them to be the same in both failing the requirements set by the rites. If a person can follow the middle way by not going too far or falling short, then he has achieved the virtue of “the Golden Mean.”
Balanced harmony is an ideal state of human mind. When people’s emotions such as joy, anger, sorrow, and happiness are expressed in an unbiased way in keeping with the rites, a state of mind featuring balanced harmony is achieved. If a ruler can reach such a state of mind and exercise governance accordingly, everything in heaven and earth will be in its proper place, be orderly and in harmony with each other. This will deliver common prosperity and development for all.
Proactive and prudent were used by Confucius(551-479 BC) to refer to two opposing attitudes and styles of behavior. Proactive persons tend to be radical and won’t make any compromise in upholding moral principles and justice. Prudent persons, on the other hand, tend to be cautious and ready to make compromise but without sacrificing moral integrity. Confucius believed that the ideal conduct in life is keeping to the mean, neither going too far nor falling short. While proactive and prudent may be extreme to some extent, both have their own advantages as both adhere to moral principles and justice.
This expression means to follow the natural meridian as a constant rule. This comes from Zhuangzi’s work “On Nurturing Life.” Du (督) refers here to the meridian along the human spine, central yet without form. Zhuangzi (369?-286 BC) held that the laws governing natural phenomena had the same characteristics. He differentiated this from narrow-minded and conventional moral laws. “Following the Du meridian as the law” means following a natural law, which is fair and invisible, and allows man to traverse among all things under heaven without running contrarily to them.