为什么讲极高明而道中庸（Why is it so wise that the doctrine of the mean）.docVIP

为什么讲极高明而道中庸（Why is it so wise that the doctrine of the mean） Hello everybody, next, we speak of Confucian moral wisdom together with you to discuss a very familiar one principle, called a middle course. We know, as a Chinese, we usually speak, or are familiar with such a statement, called extremely clever and doctrine of the mean, this idea is also a Confucian wisdom of a principle. If from the angle of semantics, what is mediocre, mediocre is the meaning of the doctrine of the mean is in use, so in China philosophy, this concept is very respected, Confucius first proposed the concept of moderation, Confucius said, moderation is morals, to carry on. Translated into todays words, Confucius said, Confucius said, this is the virtue of a very high level, but now people tend to do, so he wants to travel around the world, he would go to such a claim that a middle course of wisdom, Confucius sometimes on a middle course to do an explanation, in fact, to a middle course reach the realm, neither, nor less than. And is called less than two extremes, so a middle course in Confucianism, it is actually a way of virtue, a virtue of foreign things, leaving everything to have a room. You can move back and forth, and you can take it easy, so Confucius says its a very important virtue, a very important virtue. Confucius not only discusses a general principle of moderation, but also in the Analects of Confucius, he also specifically discussed and some specific cases such as the doctrine of the mean, what he said is a gentleman a pleasure which would cost nothing, the situation. A good management, I give a person a kind of benefits, but do not waste, this is the doctrine of the mean, to find a balance between the two; second speak work without complaining, I am a good manager, I let my people work, but I dont let him complain, complain he may have the mood, he will not do a good job, this is also a kind of moderation, then speak and not greed, satisfy peoples desire, but does not satis