| As a piece of literature with the most metaphysical thoughts among Confucian classics, The Doctrine of the Mean occupies an important position in the history of thought in China. The interpretation of The Doctrine of The Mean by ancient Confucian scholars has formed the history of hermeneutics of The Doctrine of The Mean with unique characteristics of Chinese philosophy, which is also an important part of the history of Chinese classical hermeneutics.The introduction is divided into three sections. Section 1 describes the theoretical development of Western Hermeneutics; then it introduces the theories of four scholars who have made great contributions to the founding of classical hermeneutics with Chinese characteristics and have a significant impact on the academic circles:Fu Weixun, Cheng Zhongying, Tang Yijie and Huang Junjie; finally it makes a reflection on the problems during the establishment of Chinese Classical Hermeneutics. Section 2 is a review of the Academic History. Through the carding of the academic history, it points out the shortcomings existing in the research of The Doctrine of The Mean in academic circles:first, people mainly focus on the ideology of The Doctrine of The Mean, and few people have placed. Few people have placed the interpretation of this literary work into the context of classical studies and ideology. Second, people mainly use western philosophical ways of analysis and expression with the tendency of explaining Chinese classical texts with Western Philosophy. Few people have made a reflection on the characteristics and characteristics of Chinese Philosophy. Third, few scholars will study the hermeneutic history of the text of The Doctrine of The Mean with the theories and methods of western hermeneutics consciously. Based on this, this paper selects "the study of hermeneutic history of The Doctrine of The Mean" as the topic, and tries to describe the evolution context of the history of the classical studies and that of ideology and the characteristics of the Confucian Classical Hermeneutics through the carding of the interpretation of the text of The Doctrine of The Mean by the main thinkers in different period of Chinese history. Section 3 describes the misspelled method of this paper and the proposed innovations.Chapterâ… aims to discuss the formation of The Doctrine of The Mean and the development of this book by Mencius and Tsunzi. Section 1 discusses the writing process of The Doctrine of The Mean. Since Si Maqian put forth the notion that The Doctrine of The Mean was created by Zi Si in Historical Records, many scholars had adopted this idea for many years. However, Ou Yangxiu in Northern Song Dynasty suspected whether it was created by Zi Si, and then it had been debated by many scholars, such as Cui Shu, Zhai Hao, Qian Mu and Feng Youlan, who put forward many different opinions. Based on the relationship of literay studies, this paper believes that Xing Zi Ming Chu of bamboo slips was the earliest and most complete literature about the theory of the mind in early Qin Dynasty. So far and probably it was the primary form of The Doctrine of The Mean. Section 2 is the main ideology of The Doctrine of The Mean. It clearly suggests that the human nature is endowed by the heaven and the moral force of human nature is originated from the order of Heaven. The Heaven gave the moral force to the human nature in the way it created everything in the world, so that the traditional thought of Heaven could be transformed and opened up with huamn nature. From the perspective of the efforts theory, whose essence is sincerity, it is believed that sincerety was a kind of expressive form. Sincerity is the Way of Heaven. It is also Man's Way. Sincerety of Heaven refers to the laws of endless natural world and the ultimate source of the existence of natural world, which was considered as the significance of noumenon theory. Meanwhile, sincerety is also a high moral realm, and the humanity sincerety indicates a kind of good human nature. The function of sincerety is to communicate Heaven with the human and through sincerity, a human being can come to know and understand Heaven Sincerety. Therefore, The Doctrine of The Mean, with the sincerety as the core, constructs a theoretical system which links up Heaven Sincerety and Human Sincerety and connects internal saint and outside king. This system laid a foundation for the Confucian learning of mind. Section 3 explores the ideological development of The Doctrine of The Mean, including Mencius'The Theory of Original Goodness of Human Nature and Tsunzi's The Theory of Original Evil of Human Nature.Chapterâ…¡discusses the interpretation of The Doctrine of The Mean in Correct Meanings of Annotation of Rites by Zheng Xuan of Eastern Han Dynasty. Zheng Xuan was born the late years of the Eastern Han Dynasty. His interpretation of The Doctrine of The Mean involves the Theory of Vital Energy Filled Universe, and the Theory of Yin-Yang and Five Elements in popular current times. The interpretation of Destiny is "the mandate of heaven is human nature". The human being was born by Annotation of Rites by Zheng Xuan of Eastern Han Dynasty. Zheng Xuan was born the late years of the Eastern Han Dynasty. His interpretation of The Doctrine of The Mean involves the Theory of Vital Energy Filled Universe, and the Theory of Yin-Yang and Five Elements in popular current times. The interpretation of Destiny is "the mandate of heaven is human nature". The human being was born by Nature the Destiny comes from Nature. "The Nature", not Natural heaven or the Moral heaven of the pre-Qin days, but the Nature of" Yin-Yang and Five Elements" as from " Heaven and Man of Synaesthesia" of reformation by Dong Zhongshu. His interpretation of the "Dao", "Taoism", had an important groundbreaking role in modifying humanity and carrying out extension of cultivation by ruler. It also shows that Zhuang Xuan, whom lived chaotic times, hoped sagacious king would carry out extension of cultivation from chaotic times to social stability, "just propriety can be the Mean". Therefore, Zheng Xuan is to propriety as for avoiding short-middle-beyond, courtesy coming into the Mean, Measurement of The Doctrine of The Mean's standard. This, Zhuang Xuan foreground the role of propriety. It is no separeate that Zheng Xuan whom lived chaotic times in Eastern late years that no propriety. Zheng Xuan hoped that change the status of the Constant Virtues by propriety. Therefore, Zheng Xuan foreground value of propriety in the interpretation of classics. Zheng Xuan's interpretation of The Doctrine of The Mean had some groundbreaking characteristics. One is strongly concern for reality, attempting through the interpretation of classics expressing view of politics. And also expressing admire of the talents in the interpretation. In the interpretation overall mixed ancient prose in principle and words simplicity in principle of aspects.Chapter III discusses the interpretation of The Doctrine of The Mean in Correct Meanings of The Five Classics by Kong Yingda of Tang Dynasty and the ideological description of The Doctrine of The Mean in the Paper of Restoring Human Nature by Li Ao. Correct Meanings of The Five Classics by Kong Yingda of Tang Dynasty is a systematic carding of the meanings of the five classics from the time of the Wei and Jin Dynasty. It not only helped realize the unification of the classical studies between the southern and northern schools, but also helped the classical studies reach an unprecedented height in the early Tang Dynasty. The interpretation of The Doctrine of The Mean in Correct Meanings of The Book of Rites, maintained the status of Confucian orthodoxy and reconstruction of the Confucian ethics as its purpose of interpretation; with "Persuasion should not surpass notes" as the principle of its interpretation. Guidance in substance and function of concepts on argumentation and interpretation, the interpreting methods of Confucian Classic Argumentation and annotation of deduction and exertion, integration and reference, and so many aspects of the interpreting characteristics. After the Confucian revival in the Middle Tang Dynasty, The Doctrine of The Mean has drawn the attention of Confucian scholars gradually as the representative literature of philosophical connotations studies of disposition. Li Ao mainly made a new interpretation on the core category of The Doctrine of The Mean in his Paper of Restoring Human Nature. For example, as to the theory of disposition, although the Confucian theory of original goodness of human nature is intrinsic in The Doctrine of The Mean, this book has made no clear declaration with the only statement of "The human nature is endowed bu the Heaven". While Li Ao made a breakthrough in the theory of disposition on the basis of affirming the Mencian theory of original goodness of human nature and eastbalished a unified theory of disposition. As to the interpretation of sincerety, Li Ao thought of Fatality as the sincerety, and he also believed that "to one's heart" and "renaturation" were also sincerety for human. In this way, Li Ao not only has inherited the traditional thoughts of unification of Heaven and Human, but also has placed the connection point of unification of Heaven and Human on the areas of "sincerity" and "humanity".Chapter IV discusses about the interpretation of The Doctrine of The Mean by Chu hsi whom is the comprehensive expression of Chinses classical culture of Southern Dynasty. Chu hsi carry out the interpretation of system. The beasment of The Theory of the Mean and Harmony for The Doctrine of The Mean. In Zhong-He Old Theory, Non-germination is Nature, versus Germination is Heart. With separate bewteen "Nature and Heart" of relationship, and Emotion to be ignored and so on. Through "Apperception of one's own defects", The Forming of the Zhong-He New Theory by Chu hsi. First of all, the new view on Non-germination versus Germination. Both of Non-germination versus Germination are distinguish from "Heart"; And secondly, undisturbance of the "Emotion" in Zhong-He New Theory by Chu hsi; Third, add to "the main idea of respect" cultivation of capability. Actually, Chu hsi's Zhong-He New Theory are creativity for the interpretation on The Doctrine of The Mean. And meanwhile, to the interpretation on the versions of The Doctrine of The Mean by Zhong-He New Theory. Chu hsi established Philosophical system with principle on Noumenon, and interpreted on the versions of The Doctrine of The Mean; as new Neo-Confucianism interpreting "Nature", "Destiny", "Taoism","Sincerity" by the core category of The Doctrine of The Mean. Such as, Chu hsi think "Yin-Yang and five elements fostering myriad things", Nature is the theory of justice; Destiny is the Way of Heaven, just from the metaphysics; however, "Spirit" accomplish All-things of physique. Because living of people forming the Theory of Justice with endowment, Nature is Justice, the Nature is the born Nature with endowment-the highest good. Both of Nature and Taoism are the Theory of Justice, but On the differences between the sage and ordinary people because of the differences of "Bing Qi". On the pursuing virtue and seeking for knowledge, Chu hsi paid attention to theory of Ge Wu Zhi Zhi of accumulating one's knowledge, but promoting virtue is not only to be ignored, but it is a Duty plus Respicere. The interpretation on The Doctrine of The Mean have inheritance and development of Confucianism as the orthodoxy, and the main of interpretation in philosophical connotations, and secondary explanations of Chinese characters in ancient books on two principles.Chapter V discusses the interpretation of The Doctrine of The Mean made Wang Fu-zhi, who is the comprehensive expression of Chinese classical culture in Ming-Qing Dynasty. Chuan Shan interprets The Doctrine of The Mean based on his ontology, nature of spirit made. The way of principle and spirit, interaction between two candidates to myriad things foster. Complete negative on view of from Chu Hsi's Liqi theory. The Heart, the Nature, the heaven from Chu hsi's principle, and all the principle to come up. And another way, Chuan shan discuss the Heart, the Nature, the Heaven, all things come up to Qi. In the ontology of Qi, all the best characteristics, Chuan shan put forward "The Mandate of Heaven is Human Nature, Interplay between Man and the World" of the theory. And dialectical solved the relation of the Destiny and the Nuture. The harmony of the human nature and life theory, the differences between Chu hsi's and Chuan shan. First of all, Chu hsi's mind combines nature with emotion. Non-germination is the Nature, versus Germination is the emotion. The harmony of non-germination's aspect and versus Germination's uses. However, Chuan shan' opinion, no matter what the harmony of non-germination or versus Germination are all the Aspect. And secondly, Chu hsi's Non-germination is the Nature and versus Germination is the emotion. Chuan shan thought Non-germination is the Nature, emotion of the Nuture, the Nuture from the Heart. Third, Chu hsi's desire dimidiate method of Moral mind and Human mind, natural truth and human. Chuan shan, The Doctrine of The Mean of the interpretation. All-round Han and Song of the interpretate aim, Lexicalization of the interpretate position, conservation education of the interpretate aim, cross-textual interpretation and systematic interpretation, and some aspects characteristics. Chapterâ…¥discusses the interpretation of the Note on Doctrine of the Mean made by Kang You-wei the famous thinker of modern times. His interpretation of the Note on Doctrine of the Mean came about just after the failure of Sino-Japanese War of 1894-1895 and Reform movement of 1898 when the nationalism was increasing. Contribution to the country and society by applying personal knowledge, Kang You-wei carried out his interpretation from the realization of a personal values position and clear changes in conversation to self-improvement in order to save the national crisis. Meanwhile, through the examination of the course of Kang You-wei's ideas development, the finish of Note on Doctrine of the Mean was around the time when Kang You-wei ideas basically matured to The Spring and Autumn:Theory of "Great Harmony and Three Epochs" and LI YUN:Theory of Great Harmony. While they were mixed together with Western and Buddhism, they built their own philosophy system and re-interpreted the Confucian Classics. Kang You-wei systematic interpretation of the Confucian classics contains the following basic positions, first the Western from China position, second reformist stance and third, the position of political science. In Note on Doctrine of the Mean, Kang You-wei carried out theory of Three Unification Learning and Three Epochs. Such as in the interpretation of Note on Doctrine of the Mean, there are three important things than carry on his widowed almost. Kang You-wei explained the "Triple" by three-commissionâ…¢. In Note on Doctrine of the Mean, Kang You-wei proved evolution and Reform to be "the best of human nature", from the theory of human nature. Its persuasive advocating of Reform and Improvement was added. In order to set forth his own idea Kang You-wei even distorted the actual context at "moderate", as a cost to testify his theory of restructuring and translation. Kang You-wei also deified and sanctified Confucius in Note on Doctrine of the Mean. In Note on Doctrine of the Mean, Kang You-wei, through the interpretation of the first Chapter in Doctrine of the Mean pointed out that Confucius was subject to destiny and made restructuring. Another example, in the interpretation of Doctrine of the Mean, "non-propriety no emperor, no system, created the text". Kang You-wei, inheriting the way Dong Zhong-shu and Weishu of DongHan Dynasty deified Confucius, described Confucius as a "Vertical day God" " God but Confucius " and called Confucius the essence of God, Gang, as the new king ordered. In his view, Confucius was a holy leader honored by destiny to rescue the whole world. Thus, Kang You-wei described Confucius as a leader, saint, emperor, Prime King to be respected by all people. The historical status of Confucius in Chinese history reached the highest peak. Through the interpretation of the Doctrine of the Mean, Kang You-wei also expounded upon his idea about new Benevolence. As in Note on Doctrine of the Mean Kang You-wei referred to benevolence as a God moral as well a human moral; on the people benevolence the moral of universal love. He managed to harmonize the conflicts between the two pointing at the universal love theory of Western bourgeois advocated by the bourgeois revolutionary thinkers. At the same time, he viewed benevolence, as one of the features of peaceful world. Another significant feature of Kang You-wei You-wei benevolence theory is to explain the "benevolence "means based on Western scientific knowledge. For instance, in the Chapter notes of the Doctrine of the Mean, "Benevolent person always cares for others, filial piety is first", Kang You-wei defined benevolence using the knowledge of Newtonian Machaics, " benevolence means to love others". Based on the new benevolence theory, Kang You-wei also commends filial piety in a great deal. Living in the term of unrest modern society and transitions, Kang You-wei made creative interpretations to the Confucian classics by introducing Western to Confucius and adopting Western modern evolution theory and bourgeois political theorie. Kang You-wei's perfect interpretation had a great effect on the realism of ideology and academic circles of modern China, having a very profound impact.In short this article discusses the positions of the academic history and intellectual history of interpretations of the Doctrine of the Mean. It consults the theories and methods of Western interpretation by choosing several thinkers who have had a great impact on the interpretations of the Doctrine of the Mean and discusses its main content and characteristics. Thus it is organizes the general context of those interpretations historical in relation to the Doctrine of the Mean, hoping this will offer aid to the creation of interpretation theory of current Hermeneutics of Confucian Classics School.
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