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La costante pratica del giusto mezzo
Uno dei classici della letteratura filosofica cinese, "La costante pratica del giusto mezzo (Zhongyong)" è una raccolta di massime, aneddoti e brevi trattazioni attribuita a un nipote di Confucio (551-441 a.C), anche se vi contribuirono altri autori di epoche successive. Confucio, un saggio che trasmise la cultura dell'età aurea a discepoli e governanti, fu presto considerato come la più vivida espressione di idee, pratiche, riti e norme sociali, tanto da plasmare per oltre due millenni la civiltà cinese. Discepoli e seguaci posteriori trasmisero il suo pensiero in varie opere, e anche ne "La costante pratica del giusto mezzo", una guida essenziale per realizzare una vita esemplare nell'oblio di una condotta discreta. Il testo conobbe particolare fortuna nel XII secolo, quando, tornati in auge gli studi classici, divenne uno dei Quattro libri (sisbu), canone della tradizione confuciana e raccolta in uso nel sistema degli esami imperiali, unica via per l'accesso alle cariche pubbliche sino all'inizio del XX secolo.
154 pages, Paperback
First published January 1, 451
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Displaying 1 - 27 of 27 reviews
April 9, 2018
My goodness, are ancient texts wonderful! A lovely immersion into an Ocean of Truth. Found myself reading this ultra slowly for maximum impact. Excellent for those studying leadership or government reform, which Confucius comments on extensively.
Quotes
------
"What Heaven confers is called 'nature.' Accordance with this nature is called the Way."
"That which is called Way cannot be separated from for an instant. What can be separated from is not the Way. Therefore the Superior Man is cautious in the place where he is not seen, and apprehensive in the place where he is not heard."
"Nothing is more visible than the hidden, and nothing is more apparent than the subtle."
"When joy, anger, sorrow, and pleasure have not yet arisen, it is called the Mean 中 [centeredness, equilibrium]. When they arise to their appropriate levels, it is called Harmony 和. "
"Confucius said: 'The Superior Man actualizes the mean; the inferior man goes against it. The Superior Man actualizes the mean because he is always with it; the inferior man's non-actualization is due to his heedlessness.' ”
"... the Superior Man is harmonious without getting sloppy. How correct his strength is! He stands in the center without leaning to either side."
"... the Superior Man, who depends on his actualization of the mean, hides himself from the world such that he is unseen and unknown, and has no regrets about it. Only the sage can do this.”
"When in a high position, he does not step on those below him. When in a low position, he does not drag down those above him. Correcting yourself and not expecting things from others, you will not create resentments. You will not resent Heaven above, nor blame men below."
"The Superior Man abides in change and awaits his destiny. The inferior man practices manipulation and prays for luck."
"Therefore we can say that the greatly virtuous always attain their appropriate position, always receive their proper reward, always get their recognition and are always long-lived."
"...Heaven develops each thing according to its preparation. Thus, Heaven nourishes the growing sprout, and throws down the leaning tree."
"In all affairs, if you plan ahead you can be successful, and if you don't plan ahead, you will fail."
"Sincerity is the Way of Heaven. Making oneself sincere is the Way of Man. If you can be perfectly sincere without effort, without concern regarding its attainment, and walk embracing the Middle Way, you are a sage."
"If you are working at making yourself sincere, you must find your goodness and hold fast to it."
"If someone else gets it in one try, I will try one hundred times. If someone else gets it in ten tries, I
will try one thousand times. If you are able to follow this Way, then even if you are stupid, you will become enlightened. Even if you are weak, you will become strong."
"Only the perfectly sincere person can actualize his own essence. Actualizing his own essence, he can fully actualize the essence of others. Fully actualizing the essence of others, he can fully actualize the essence of all things. Being able to fully actualize the essence of all things, he can assist Heaven and Earth in their transformation and sustenance. Able to assist in Heaven and Earth's transformation and sustenance, he forms a trinity with Heaven and Earth."
"Those of the next level straighten out their own twistedness... Only the most fully actualized sincerity is able to transform people and things... With fully actualized sincerity, you are like a god."
"The Earth is but a collection of numerous handfuls of dirt. But it is vast and deep. It supports Mount Hua and Mount Yue without feeling their weight; it contains the seas and rivers without spilling a drop. It supports all things."
"Hence it is said: 'If you do not perfect your virtue, the perfect Way cannot be actualized.' Therefore the Superior Man esteems his virtuous nature and follows the path of inquiry, extending himself in breadth and greatness, penetrating all subtleties, penetrating its height and brilliance, following the course of the actualization of the Mean."
"Therefore he abides in a position of power without arrogance, and abides in a low position without being rebellious. When the government is just, he can speak and be praised. When the government is wicked, he can conceal himself by silence."
"The Book of Odes says : 'His intelligence and wit were his protection.' "
"Only that person who has fully actualized sincerity is able to adjust the strings of the Great Net of the World."
"Therefore the Superior Man acts in a way such that he conceals himself, yet every day gains in luminosity."
"Hence the Superior Man, finding no perversity within himself, has no evil in his intentions."
"The Book of Odes says : While in your own room, you should not be ashamed if it were opened to the world. Therefore the Superior Man does not move, and yet is respected. He does not speak, and yet is believed."
.
Quotes
------
"What Heaven confers is called 'nature.' Accordance with this nature is called the Way."
"That which is called Way cannot be separated from for an instant. What can be separated from is not the Way. Therefore the Superior Man is cautious in the place where he is not seen, and apprehensive in the place where he is not heard."
"Nothing is more visible than the hidden, and nothing is more apparent than the subtle."
"When joy, anger, sorrow, and pleasure have not yet arisen, it is called the Mean 中 [centeredness, equilibrium]. When they arise to their appropriate levels, it is called Harmony 和. "
"Confucius said: 'The Superior Man actualizes the mean; the inferior man goes against it. The Superior Man actualizes the mean because he is always with it; the inferior man's non-actualization is due to his heedlessness.' ”
"... the Superior Man is harmonious without getting sloppy. How correct his strength is! He stands in the center without leaning to either side."
"... the Superior Man, who depends on his actualization of the mean, hides himself from the world such that he is unseen and unknown, and has no regrets about it. Only the sage can do this.”
"When in a high position, he does not step on those below him. When in a low position, he does not drag down those above him. Correcting yourself and not expecting things from others, you will not create resentments. You will not resent Heaven above, nor blame men below."
"The Superior Man abides in change and awaits his destiny. The inferior man practices manipulation and prays for luck."
"Therefore we can say that the greatly virtuous always attain their appropriate position, always receive their proper reward, always get their recognition and are always long-lived."
"...Heaven develops each thing according to its preparation. Thus, Heaven nourishes the growing sprout, and throws down the leaning tree."
"In all affairs, if you plan ahead you can be successful, and if you don't plan ahead, you will fail."
"Sincerity is the Way of Heaven. Making oneself sincere is the Way of Man. If you can be perfectly sincere without effort, without concern regarding its attainment, and walk embracing the Middle Way, you are a sage."
"If you are working at making yourself sincere, you must find your goodness and hold fast to it."
"If someone else gets it in one try, I will try one hundred times. If someone else gets it in ten tries, I
will try one thousand times. If you are able to follow this Way, then even if you are stupid, you will become enlightened. Even if you are weak, you will become strong."
"Only the perfectly sincere person can actualize his own essence. Actualizing his own essence, he can fully actualize the essence of others. Fully actualizing the essence of others, he can fully actualize the essence of all things. Being able to fully actualize the essence of all things, he can assist Heaven and Earth in their transformation and sustenance. Able to assist in Heaven and Earth's transformation and sustenance, he forms a trinity with Heaven and Earth."
"Those of the next level straighten out their own twistedness... Only the most fully actualized sincerity is able to transform people and things... With fully actualized sincerity, you are like a god."
"The Earth is but a collection of numerous handfuls of dirt. But it is vast and deep. It supports Mount Hua and Mount Yue without feeling their weight; it contains the seas and rivers without spilling a drop. It supports all things."
"Hence it is said: 'If you do not perfect your virtue, the perfect Way cannot be actualized.' Therefore the Superior Man esteems his virtuous nature and follows the path of inquiry, extending himself in breadth and greatness, penetrating all subtleties, penetrating its height and brilliance, following the course of the actualization of the Mean."
"Therefore he abides in a position of power without arrogance, and abides in a low position without being rebellious. When the government is just, he can speak and be praised. When the government is wicked, he can conceal himself by silence."
"The Book of Odes says : 'His intelligence and wit were his protection.' "
"Only that person who has fully actualized sincerity is able to adjust the strings of the Great Net of the World."
"Therefore the Superior Man acts in a way such that he conceals himself, yet every day gains in luminosity."
"Hence the Superior Man, finding no perversity within himself, has no evil in his intentions."
"The Book of Odes says : While in your own room, you should not be ashamed if it were opened to the world. Therefore the Superior Man does not move, and yet is respected. He does not speak, and yet is believed."
.
April 12, 2026
"Solange Hoffnung und Zorn, Trauer und Freude sich noch nicht regen, befindet sich das Bewusstsein im Zustand der Ausgeglichenheit, der Mitte heißt. Sobald sich diese Regungen äußern und im rechten Verhältnis zueinander stehen, heißt der Zustand Harmonie. Die Mitte ist die große Wurzel aller menschlichen Dinge in der Welt; die Harmonie ist der zum Ziel führende Weg.
Wenn Mitte und Harmonie erreicht werden, kommen Himmel und Erde in ihre rechte Ordnung, und alle Dinge gedeihen."
Die antike chinesische Philosophie, der jahrtausend überdauerte Einfluss Konfuzius' auf ein beträchtlich-großes Volk entspringt nicht etwa zufällig aus dem Nichts: vielmehr lässt sich hierbei eine überaus starke Neigung in einem Volk erkennen, der für obige Weisheiten einen ganz natürlichen Zugang hatte. Konfuzius und viele andere chinesische Gelehrte füllten eine ganze Nation mit den Tugenden der Geduld, Dankbarkeit und Genügsamkeit, die sich auch heute noch unter Millionen Chinesen spüren lässt.
Meine eigenen Erfahrungen mit Chinesen bestätigen durchaus zuweilen diesen Einfluss, selbst in der Moderne und da ich bekanntlich alles durch die direkte Anschauung als Urquelle aller Erkenntnis einordne vermag ich insofern allein Konfuzius nicht gering zu achten. In China bestand offenbar seit Jahrtausenden die Notwendigkeit die scheinbare Nichtigkeit des menschlichen Daseins nicht etwa pessimistisch zu verteufeln, sondern vielmehr mit Besonnenheit das Leben leichter zu machen, während bei uns in Europa die Widrigkeiten unserer Existenz oft auf unser negatives Naturell zurück geführt wurde. In Europa war man gut darin den Menschen als Problem hinzustellen, was er auch ist, während in China das Problem zwar auch anerkannt wurde, aber dennoch vermehrt nach Lösungen gesucht wurde.
Diese antiken Lösungen nun lassen sich in unserer schnelllebigen, unbedachten und immer stärker abgestumpften Zeit nur schwer in den Alltag einbauen und oft genug erweisen sie sich im Umgang mit zeitgenössischen Deutschen etwa als unzureichend. Bin ich gegenüber einem modernen Debilen in Deutschland etwa nachsichtig, besonnen und zurückhaltend fahre ich mehr schlecht als recht.
Gleichwohl, auch wenn ich nicht mit allen Weisheiten des Konfuzius übereinzustimmen vermag, welche durch seine Jünger übermittelt wurden, bin ich dennoch ob seiner hohen Geistesgegenwart beeindruckt und erweise ihm durchaus enorm viel Respekt. Diese Sammlung seiner Weisheiten würde unserer Zeit indessen ungemein wohl tun, vorausgesetzt man verstünde sie maßenweise in den Alltag einzubauen, was unter Deutschen naturgemäß nie passieren kann.
Wenn Mitte und Harmonie erreicht werden, kommen Himmel und Erde in ihre rechte Ordnung, und alle Dinge gedeihen."
Die antike chinesische Philosophie, der jahrtausend überdauerte Einfluss Konfuzius' auf ein beträchtlich-großes Volk entspringt nicht etwa zufällig aus dem Nichts: vielmehr lässt sich hierbei eine überaus starke Neigung in einem Volk erkennen, der für obige Weisheiten einen ganz natürlichen Zugang hatte. Konfuzius und viele andere chinesische Gelehrte füllten eine ganze Nation mit den Tugenden der Geduld, Dankbarkeit und Genügsamkeit, die sich auch heute noch unter Millionen Chinesen spüren lässt.
Meine eigenen Erfahrungen mit Chinesen bestätigen durchaus zuweilen diesen Einfluss, selbst in der Moderne und da ich bekanntlich alles durch die direkte Anschauung als Urquelle aller Erkenntnis einordne vermag ich insofern allein Konfuzius nicht gering zu achten. In China bestand offenbar seit Jahrtausenden die Notwendigkeit die scheinbare Nichtigkeit des menschlichen Daseins nicht etwa pessimistisch zu verteufeln, sondern vielmehr mit Besonnenheit das Leben leichter zu machen, während bei uns in Europa die Widrigkeiten unserer Existenz oft auf unser negatives Naturell zurück geführt wurde. In Europa war man gut darin den Menschen als Problem hinzustellen, was er auch ist, während in China das Problem zwar auch anerkannt wurde, aber dennoch vermehrt nach Lösungen gesucht wurde.
Diese antiken Lösungen nun lassen sich in unserer schnelllebigen, unbedachten und immer stärker abgestumpften Zeit nur schwer in den Alltag einbauen und oft genug erweisen sie sich im Umgang mit zeitgenössischen Deutschen etwa als unzureichend. Bin ich gegenüber einem modernen Debilen in Deutschland etwa nachsichtig, besonnen und zurückhaltend fahre ich mehr schlecht als recht.
Gleichwohl, auch wenn ich nicht mit allen Weisheiten des Konfuzius übereinzustimmen vermag, welche durch seine Jünger übermittelt wurden, bin ich dennoch ob seiner hohen Geistesgegenwart beeindruckt und erweise ihm durchaus enorm viel Respekt. Diese Sammlung seiner Weisheiten würde unserer Zeit indessen ungemein wohl tun, vorausgesetzt man verstünde sie maßenweise in den Alltag einzubauen, was unter Deutschen naturgemäß nie passieren kann.
September 18, 2017
Real rating: 6.3
Not quite a fan of Kongzi, but that is due to living in China for decades and seeing what his teachings have wrought as well as being inundated with his teachings on a weekly basis. In terms of its ancient state, one should take the time to read this text, but ultimately it is a condescending approach to the way or the path which runs rampant throughout East Asian philosophy, one can see the parallels with the teachings of Buddha and Laozi, though those two philosophers treat the reader, as well as the "common man" as Kongzi puts it, with more dignity and does not dismiss them out of hand.
Though it is again an interesting read if you wish to see where East Asian philosophical schools stem from.
Not quite a fan of Kongzi, but that is due to living in China for decades and seeing what his teachings have wrought as well as being inundated with his teachings on a weekly basis. In terms of its ancient state, one should take the time to read this text, but ultimately it is a condescending approach to the way or the path which runs rampant throughout East Asian philosophy, one can see the parallels with the teachings of Buddha and Laozi, though those two philosophers treat the reader, as well as the "common man" as Kongzi puts it, with more dignity and does not dismiss them out of hand.
Though it is again an interesting read if you wish to see where East Asian philosophical schools stem from.
Read
April 10, 2013Fascinating read. It deals with moral and political behavior. This is not a religious text, as Confucius was not a religious leader, but it does discuss the Golden Rule as many religious texts also do. Of course,the religious texts claim to have invented the Golden Rule, whereas Confucius just discusses it's importance and use. A very practical man, he did not consider that his works were innovative, but felt that he was preserving ancient truth and ritual. Another reader compared it to Aristotle, but truthfully, it's much easier to read than Aristotle in my opinion. Aristotle puts me to sleep. Confucius's writing (translation that is) heavily uses analogy, but it's truths ring clear as a bell.
January 7, 2026
This short and sweet text containing the words of Confucius is read like a continuation of the analects and delves deeper into the topic of how the Confucian gentleman acts in the world with it being surprising Aristotelian in how to conduct oneself in different situations and to aim for the middle path. Besides the ethical balance it touches on the proper conduct for a rule to treat his whole kingdom and how sincerity is the main goal for a learning person. After these points the text ends with quotes from the book of poetry and how they relate to gentlemanly conduct.
September 7, 2025
"The master said, to be fond of learning is to be near to knowlegde."
February 19, 2022
Contentment, harmony, and humility - if you have those, you’re much closer to being the superior man.
November 8, 2022
"How great is the way proper to the sage! ... It waits for the proper man, then it is trodden."
March 18, 2020
As an approach to Confucian thought I preferred the first of the Four Books, as this book is equal parts wisdom and anachronistic advice, supposedly distilled by pure logic and "natural law" (I still don't understand for example why it is so crucial for the good ruler to preserve the written characters / symbols of the previous generations, or why only a divine ruler has the right to create new ceremonies).
Read
December 30, 2021Estabelecendo correlações do microcosmo ao macrocosmo (indivíduo -> comunidade -> cosmos), em Doutrina do Meio Confúcio exorta ao aperfeiçoamento pessoal em toda instância, defendendo que o homem superior tão mais assim será conforme aproximar-se do modelo dos Céus e da Terra em sua sinceridade sem limites.
Isto fora suas elaborações da psique humana, partindo do Equilíbrio para a Harmonia.
Riquíssimas 22 páginas.
Isto fora suas elaborações da psique humana, partindo do Equilíbrio para a Harmonia.
Riquíssimas 22 páginas.
December 17, 2024
Starts off as a text focusing on Dao/Tao (The Way) and how one can best follow it, but somewhere around the middle shifts its topics to those more akin to The Great Learning (about ways to govern), which I found a bit weird. But it again switches back to Dao somewhere near the end. Other than that not much to say, it would be a nice entry point for someone looking to learn more about Confucian philosophy and political thought but apprehensive of starting Lunyu.
May 1, 2020
There is so much ancient wisdom that I am so keen to uncover.
During childhood, my mom was telling me 'what you do not want done to yourself, do not do to others' is a Romanian saying, later on I discovered the same one in Ireland and recently I read this book by #Confucius - this saying is 2,500 years old...#moretolearn #alwayslearning
During childhood, my mom was telling me 'what you do not want done to yourself, do not do to others' is a Romanian saying, later on I discovered the same one in Ireland and recently I read this book by #Confucius - this saying is 2,500 years old...#moretolearn #alwayslearning
Read
September 26, 2024Read this in the original Classical Chinese. Amid competing obligations, taking out the time I was on break so I could focus on school, this took about 2 months to read with the help of a Classical Chinese tutor. A significant amount of effort, and much more difficult to read than The Analects. But very rewarding.
March 20, 2021
This is pretty similar to the analects, which means if you like one of those two you probably like the other too. If it was just added to the back of the analects nobody would probably notice anything.
July 28, 2018
Deep. Decent. A bumpy work of translation
October 21, 2013
The opening of the book is pure gold:
"What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path."
This is an excellent conception of righteousness, which Confucius defines as "the accordance of actions with what is right."
There are hints throughout the book that Confucius does not believe that he, nor anyone, has nor can attain to righteousness. However, at the end of the book Confucius hails the ideal man and his virtues, calling him "the equal of Heaven."
This is none other than the Lord Jesus Christ, who died on the cross for us sinners.
Confucius also gave his witness to the invisible attributes of divinity:
"How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them."
This book is yet another valuable witness to the truth of the Bible. I enjoyed it very much.
"What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path."
This is an excellent conception of righteousness, which Confucius defines as "the accordance of actions with what is right."
There are hints throughout the book that Confucius does not believe that he, nor anyone, has nor can attain to righteousness. However, at the end of the book Confucius hails the ideal man and his virtues, calling him "the equal of Heaven."
This is none other than the Lord Jesus Christ, who died on the cross for us sinners.
Confucius also gave his witness to the invisible attributes of divinity:
"How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them."
This book is yet another valuable witness to the truth of the Bible. I enjoyed it very much.
March 4, 2013
This is for Asia similar to the works of Aristotle for Europe and Middle East. The foundational and referential book for almost everything that came after, setting the base for Ethics and Philosophy in the influenced cultures.
I enjoyed the reading, especially because it is quite condensed, but I must admit that my lack of Ancient China mythology and history was a major draw back in enjoying it. Although you can read it also without bothering about references from the book.
I enjoyed the reading, especially because it is quite condensed, but I must admit that my lack of Ancient China mythology and history was a major draw back in enjoying it. Although you can read it also without bothering about references from the book.
July 9, 2015
1. Tsze-loo closed the book with a puzzled expression on his face. “But what does it mean?”
2. The Master said, “Do not try to understand the Mean, for the Mean is beyond you. It was not useful, no, but also it did not take very long to read, and cannot therefore be considered useless, either: such is the nature of the Mean.”
3. Tsze-loo thought for a moment, then shrugged his shoulders. “Okay,” said he.
2. The Master said, “Do not try to understand the Mean, for the Mean is beyond you. It was not useful, no, but also it did not take very long to read, and cannot therefore be considered useless, either: such is the nature of the Mean.”
3. Tsze-loo thought for a moment, then shrugged his shoulders. “Okay,” said he.
August 25, 2020
Attualmente è la traduzione italiana più aggiornata reperibile sul mercato. Ben curata, chiara ed esaustiva. A cura di una rinomata professoressa di cinese classico. Detto ciò il testo seppur breve è una buonissima introduzione alla concezione filosofica cinese. Le tematiche sono infatti condivise anche dalle correnti altre, non solo confucianesimo.
March 22, 2026
No narrative throughput, translation was choppy. I listened to this book because it centers around balance, and I am a strong proponent of balance in life. Had a tough time getting anything out of it. Bonus star for brevity. Another bonus star because I am a fan of anything that discusses the importance of balance.
October 25, 2014
Tiene algunos pocos apuntes interesantes, pero en general el lenguaje es soso y repetitivo, y los conceptos son demasiado simples, o poco generales, o enredados. Me pareció mucho mejor "El Gran Saber".
February 16, 2013
Loved it.
June 3, 2015
Probably my favourite Confucian text, I actually liked it more than the Analects . Simple and short, it advises one to not go to extremes, to seek a state of equilibrium.
June 8, 2014
very interesting to read but thankfully it was short because it was not the easiest to understand
February 11, 2021
I honestly don't know.
October 14, 2020
how do you make morality spontaneous ?
April 19, 2018
advises deliberate corruption and deception for show of face. Classic!
Displaying 1 - 27 of 27 reviews