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.
To Confucianism, learning is the way to cultivate oneself to achieve moral integrity. The usual meaning of the term is to acquire knowledge and understanding, but for Confucianism it focuses more on the cultivation of moral and ethical qualities to achieve personal growth. Through learning classics and rites, and following the practices of sages, a person is able to cultivate and improve his moral standards and thus become a person of ideal qualities. Daoists, on the other hand, are against learning, and Laozi said that “fine-sounding arguments” only cause unnecessary worries, and can disrupt a person’s natural state of mind.
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.
To Confucianism, learning is the way to cultivate oneself to achieve moral integrity. The usual meaning of the term is to acquire knowledge and understanding, but for Confucianism it focuses more on the cultivation of moral and ethical qualities to achieve personal growth. Through learning classics and rites, and following the practices of sages, a person is able to cultivate and improve his moral standards and thus become a person of ideal qualities. Daoists, on the other hand, are against learning, and Laozi said that “fine-sounding arguments” only cause unnecessary worries, and can disrupt a person’s natural state of mind.
Xi (习) means to develop a good command of something through frequent practices. Repeated practice is an important part of learning, which is necessary for acquiring knowledge and skills. In Confucian thinking, xi refers mostly to regular observance of ethics, rites and moral requirements. This will develop habits of speech and action required of a person of moral integrity.
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.
This term means to review what has been learned and to gain new understanding and new insights. It also means to obtain guidance in the present moment by recalling the past. Wen (温) means to review; gu (故) means knowledge that has been acquired in the past; xin (新) means new and unexplored knowledge. Our predecessors had two main approaches to interpreting this term. According to one approach, reviewing the knowledge acquired in the past and understanding new knowledge should be understood as two actions taking place at the same time. In other words, one gains new knowledge in the course of reviewing the old. According to the other, reviewing the knowledge acquired in the past should be viewed as the basis and precondition for understanding new knowledge. Without reviewing, one would not be able to understand new knowledge. Furthermore, the new knowledge is a development of the old on the basis of rejecting stale and outdated ideas of the past. Today, what this term offers is more than a simple methodology for studying, but rather a fundamental mechanism for the development of an individual, an enterprise, an organization, or even a country. The term expresses a dialectical logic between the old and new, past and present, known and unknown, and inheritance and innovation.
The term means to accumulate as much as possible but to release a little at a time. This often refers to the process of scholarly research or artistic creation, in which one should first extensively absorb the knowledge and results of others to acquire a wealth of knowledge and lay a solid foundation. On this basis, one is engaged in further scholarly studies or artistic creation, attempting to make new accomplishments. It can also refer to a country or a business which, after a long period of building up its strength, begins to gradually unleash its potential and ability to innovate and proceed to break new ground. The message of this expression is that one should never seek quick results; rather, one should pay attention to accumulating knowledge and making full preparations before making advances.
It was thought in ancient China that a person matured through five stages: broad study for collecting information and acquiring knowledge, close examination for identifying problems and resolving doubts, careful reflection for absorbing and mastering knowledge, clear discrimination for developing concepts and reaching conclusions, and earnest practice for putting knowledge into practice and developing character. These stages can be roughly divided into three areas: learning, reflection, and practice. “Careful reflection and clear discrimination” describes the stage of reflection between learning and practice. It can also be said that study and reflection on the one hand and study and practice on the other complement each other, while reflection is a deepening and heightening of learning, a prerequisite for practice, and a key link between learning and practice.