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The Principle of the Golden Mean By Tze Sze the Grandson of Confucius Translated by Ku Hung Ming 1 THE CENTRAL HARMONY What is God given is what we call human nature To fulfill the law of our human nature is what we call the moral law The cultivation of the moral law is what we call culture The moral law is a law from whose operation we cannot for one instant in our existence escape A law from which we may escape is not the moral law Wherefore it is that the moral man or the superior man watches diligently over what his eyes cannot see and is in fear and awe of what his ears cannot hear There is nothing more evident than that which cannot be seen by the eyes and nothing more palpable than that which cannot be perceived by the senses Wherefore the moral man watches diligently over his secret thoughts When the passions such as joy anger grief and pleasure have not awakened that is our central self or moral being When these passions awaken and each and all attain due measure and degree that is harmony or the moral order Our central self or moral being is the great basis of existence and harmony or moral order is the universal law in the world When our true central self and harmony are realized the universe then becomes a cosmos and all things attain their full growth and development 2 THE GOLDEN MEAN Confucius remarked The life of a moral man is an exemplification of the universal moral order The life of the vulgar person on the other hand is a contradiction of the universal moral order The moral man s life is an exemplification of the universal order because he is a moral person who unceasingly cultivates his true self or moral being The vulgar person s life is a contradiction of the universal order because he is a vulgar person who in his heart has no regard for or fear of the moral law Confucius remarked To find the central clue to our moral being which unites us to the universal order that indeed is the highest human attainment For a long time people have seldom



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