This phrase, which first appears in The Doctrine of the Golden Mean, refers to the need to revere the virtuous nature bestowed on human beings by heaven. Together with quest for knowledge, it constitutes an ethical standard. According to The Doctrine of the Golden Mean, everyone has a heavenly bestowed virtuous nature. Scholars of later generations developed this notion further, suggesting that this inherent nature is actually a manifestation of the heavenly law in human nature. People should revere and fully express their inherent virtuous nature so as to act in keeping with the heavenly law and realize their full virtue.
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.
Xing (性) mainly referred to human nature in ancient times. The concept of xing has two essential points. First, it refers to the inherent nature of all things, not as a result of nurture. Second, it refers to the common nature of certain kind of things, not the nature of individual things of that kind. Similarly, human nature, too, has two meanings. First, it refers to inherent attributes all people share, including physical features, desires, and consciousness. Second, it is the essential and distinct attribute that distinguishes people from birds and beasts, in other words, human’s moral nature. Scholars throughout history held varied views over the question whether human nature was good or evil. Some believed it was good. Some thought it was evil. Some held that it was neither good nor evil. Some held that human nature could be both good and evil in the same person. Some thought that human nature was good in some people, but evil in others.
The notion of acting in accordance with human nature first appears in The Doctrine of the Mean, a section of The Book of Rites. According to this text, all humans possess an innate virtuous quality that originates from heaven. People should follow and give full play to this heavenly bestowed virtue and realize it in their words and deeds. Behavior in keeping with this inherent nature constitutes a person’s virtuous quality. Later scholars regarded this virtuous nature as the heavenly law manifested in human nature. Acting in accordance with human nature was therefore seen as following the heavenly law.
This term, first appearing in The Doctrine of the Mean, a section of The Book of Rites, means pursuit of knowledge. This term and the concept of revering the virtuous nature of human beings are important to foster one' s virtue. According to The Doctrine of the Mean, moral cultivation requires both revering the heavenly bestowed virtuous nature of human beings and constant pursuit of knowledge. In the quest of knowledge, one should gain a thorough understanding of the teachings expounded in classics and apply them in daily life. In this way, one will turn these teachings into actual deeds of virtue.
Zhongyong (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.